THOUGHTS  AND  EXTRACTS  ON  CHRIST 
AND  HIS  KINGDOM  COME 


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1ST 


"CHRIST  FINDCNG  THE  LOST  SHEEP" 


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)ER  AN 
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TSO.I  3HT 


T8IHHD*1 


THOUGHTS  AND  EXTRACTS 
ON 

CHRIST  AND 
HIS  KINGDOM  COME 


PAUL  ELDER  AND  COMPANY 
PUBLISHERS- SAN  FRANCISCO 


*Uf^<l 
fc/-rr    -jf 


COPYRIGHT  1916 


By  PAUL  ELDER  &  COMPANY 
SAM  FRANCISCO 


To  THE  READERS 

Bring  tolerance  that  can  kiss  and  disagree; 
Bring  virtue,  honor,  truth  and  loyalty; 
Bring  faith  that  sees  with  undissembling  eyes; 
Bring  all  large  loves,  and  heavenly  charities. 

— SIDNEY  LANIER 


34 


1996 


Nevertheless  we,  according  to  His 

promise,  look  for  new  heavens  and  a 

new  earth,  wherein  dwelleth 

righteousness. 

— ii  PETER  iii  113 


[V] 


CONTENTS 

PAGE 

WHAT  Is  RELIGION?      3 

THE  REDEEMED  ONES  IN  HEAVEN 10 

THE  PERFECT  MAN 14 

THE  FOUR  CHURCHES  SINCE  CREATION 18 

THE  DIVINE  TRINITY 24 

REDEMPTION 26 

THE  DIVINE  ESSE,  WHICH  Is  JEHOVAH 30 

THE  OMNIPOTENCE,  OMNISCIENCE  AND  OMNIPRESENCE  OF  GOD  34 

THE  INFINITY  OF  GOD,  OR  His  IMMENSITY  AND  ETERNITY  .    .  37 

FAITH  AND  CHARITY 41 

WHAT  THE  SOUL  Is       52 

THE  DECALOGUE,  OR  THE  TEN  COMMANDMENTS 59 

EXHORTATION  TO  REPENTANCE 73 

THE  HOLY  SUPPER 76 

THRONE  OF  GOD 79 

GUIDANCE (A  Hymn) 83 

ALTOGETHER  LOVELY                        84 

OUR  MASTER      ...           "           85 

FEAR  NOT "           86 

LORD  OF  ALL  ....           "           87 

SABBATH  MORNING    .                       88 

PROBATION      ....                        89 

WATCH "           . 90 

HOMEWARD  BOUND    .                       91 

WILL  You  Go!  ...           "           92 

THE  GOLDEN  SHORF                         93 

[VII] 


CONTENTS 

PAGE 

THE  SPIRIT'S  GRACIOUS  CALL     (A  Hymn) 94 

O  HAPPY  DAY "           95 

COME  UNTO  ME     ......                       96 

THE  LORD'S  PRAYER     ....   (A  Chant) 97 

Too  LATE "           98 

HEAVEN       99 

SHALL  WE  KNOW  EACH  OTHER  THERE?    (A  Poem) 100 

LAST  WORDS 102 

NAMES  AND  TITLES  APPLIED  TO  OUR  LORD,  AND  SAVIOUR 

JESUS  CHRIST  IN  THE  HOLY  SCRIPTURES 104 


VIII  ] 


THOUGHTS  AND  EXTRACTS  ON  CHRIST 
AND  HIS  KINGDOM  COME 


•Y 


WHAT  IS  RELIGION? 

RELIGION  is  true  worship,  love,  faith,  belief,  and  acceptance  of 
"one  true  God  who  is  our  Saviour  Jesus  Christ,  the  Lord  Jeho- 
vah,the  only  God  of  Heaven,  and  earth.  Who  from  eternity  is  the 
Creator,  in  time  the  Redeemer,  and  to  eternity  the  Regenerator,  thus 
who  is  at  once  Father,  Son,  and  Holy  Spirit.  To  whom  omnipo- 
tence, omnipresence,  omniscience,  mercy  itself,  and  also  justice 
belong." 

.rst — "That  man  is  His  creature,  and  the  church  His  sheep- 
fold.  That  all  things  of  the  church,  and  of  its  doctrine  relate  to 
these  two,  that  the  Lord  is  to  be  approached  immediately,  and  that 
man  must  live  a  life  according  to  the  commandments  of  the  Deca- 
logue, by  shunning  evils  as  sins.  Wherefore,  where  this  is  doctrine, 
and  not  life,  there  is  no  church.  It  is  the  understanding  of  the  Word, 
that  establishes  the  church,  and  a  faith,  and  life  in  accordance  with 
doctrine,  that  establishes,  and  constitutes  the  special  church  in  the 
individual  man.  The  man  who  is  in  truths  from  good,  comes  into 
angelic  intelligence,  and  wisdom,  and  they  lie  hid  in  his  interiors  so 
long  as  he  lives  in  the  world,  but  they  are  opened  in  the  other  life. 
The  man  who  is  in  truths  from  good  becomes  an  angel  after  death, 
and  he  also  becomes  an  angel  through  heavenly  love." 

Second — That  we  take  Him,  the  Lord  Jehovah,  Jesus  Christ 
our  Saviour,  for  our  pattern  or  example,  for  our  daily  living,  and 
abide  in  Him.  For  He  Himself  hath  said,  Abide  in  me,  and  I  in 
you.  As  the  branch  cannot  bear  fruit  of  itself  except  it  abide  in  the 
nine;  no  more  can  yey  except  ye  abide  in  me.  St.  John  xv:4. 

"To  abide  in  the  Lord  is  to  be  in  love  to  Him  since  spiritual 
love  conjoins  and  not  faith  without  love,  for  the  Lord  has  His  abode 
with  those  who  are  in  love,  and  in  faith  therefrom.  This  is  the 
signification  of  the  parable  of  the  ten  virgins.  The  five  prudent 
virgins  signify  those  of  the  church  who  are  in  faith  from  love,  and 

[3] 


>-.  :  >*  I  ;  CKSIST  AND  HIS  KINGDOM  COME 

the  five  foolish  virgins  those  who  are  in  faith  apart  from  love.  The 
number  ten  means  all  in  the  church.  Midnight  when  the  cry  arose, 
signifies  the  last  judgment  and  in  general  the  end  of  man's  life, 
when  he  will  be  adjudged  either  to  heaven,  or  to  hell,  for  such 
as  man's  life  is,  such  he  remains,  because  every  man's  life  remains 
after  death,  from  the  saying,  'As  the  tree  falls  so  it  lies;'  such  as 
from  the  whole  course  of  his  life,  he  is  when  he  dies.  The  foolish 
are  those  the  Lord  was  not  conjoined  in  the  world  in  mutual  love, 
hence  His  reply  to  them,  Verily,  I  say  unto  you,  I  know  you  not. 
Blessed  are  they  that  have  been  called  unto  the  marriage  supper  of 
the  Lamb,  signifies  those  who  are  conjoined  to  the  Lord  by  means 
of  truths  from  the  Word,  and  become  a  church  will  enterinto  heaven." 
Third — We  are  united  in  Him  when  we  commit  to  memory  His 
Words,  and  love  them,  and  live  according  to  His  teachings,  particu- 
larly those  in  the  New  Testament.  For  He  Himself  hath  said, 
If  a  man  love  me  he  will  keep  my  words:  and  my  Father  will  love  him, 
and  we  will  come  unto  him,  and  make  our  abode  with  him. 

St.  John  xiv:23. 

Again,  Whosoever  transgresseth,  and  abideth  not  in  the  doctrine 
of  Christ  hath  not  God.  He  that  abideth  in  the  doctrine  of  Christ, 
he  hath  both  the  Father,  and  the  Son.  II  John  i  19. 

"The  One  should  be  recognized,  as  the  Divine  Itself  which  is 
called  the  Father,  the  Divine  Good,  or  Esse,  Divine  Soul,  Life  Itself; 
and  the  Other,  the  Divine  Human  which  is  called  the  Son  of  God,  or 
Divine  Truth.  The  Holy  Spirit,  the  Divine  Energy,  and  Operation 
proceeding  from  the  One-God.  This  going  forth  is  the  power  of  the 
Most  High  which  then  overshadowed  the  Virgin  mother  Mary." 
(St.  Luke  i:35.) 

To  study  about  Christ  is  to  know  all  about  God  since  He  Himself 
is  God.  "His  Soul,  Body  and  Spirit  each  singly  Divine,  is  what  is 
called  the  Divine  Trinity  in  One-God-Man.  God  is  meant  His 
Divine,  which  is  the  Divine  from  which  all  things  are,  and  at  the 
same  time  His  Divine  Human,  for  both  together  are  One-God, 
because  they  are  One  Person."  That  He  Himself  is  the  Father, 

[4] 


WHAT  IS  RELIGION? 

who  sent  Himself  into  the  world  as  the  Son  of  God.  "  On  a  right  idea 
of  God,  the  whole  body  of  theology  hangs  like  a  chain  on  its  first 
link,  and  everybody  is  allotted  his  place  in  the  heavens,  (that  is, 
heaven  or  hell)  in  accordance  with  his  idea  of  God.  For  that  idea  is 
like  a  touchstone,  by  which  the  gold,  and  silver  are  tested,  that  is, 
the  quality  of  good,  and  truth  in  man." 

Fourth—  "That  the  Lord  regenerates  man,  by  means  of  faith, 
and  charity." 

"The  things  which  are  of  the  spiritual  life  are  truths  which  are 
to  be  believed,  and  goods  which  are  to  be  done,  the  former  are  of 
faith,  the  latter  of  charity.  The  man  who  is  regenerated,  is  as  to 
his  spiritual  man  in  heaven,  and  is  an  angel  there  with  the  angels, 
among  whom  he  also  comes  after  death,  he  is  then  able  to  live  the 
life  of  heaven,  to  love  the  Lord,  to  love  the  neighbor,  to  understand 
truth,  to  relish  good,  and  to  perceive  the  happiness  thence  derived. 
The  celestial  things  of  love,  are  love  to  Jehovah,  and  love  to  the 
neighbor,  and  innocence  itself  in  these.  In  celestial  things  there  is 
the  very  light  of  the  soul,  because  the  Divine  Itself,  that  is,  Jehovah 
Himself  is  in  them.  It  must  be  understood,  that  the  spirit  of  man 
after  its  release  from  the  body,  thinks,  and  wills,  and  speaks,  and 
acts,  just  as  before,  for  externals  are  taken  away  from  him,  (that  is 
his  earthly  body,)  and  when  these  are  taken  away  from  him,  his 
quality  in  the  world  whether  that  of  a  devil,  or  that  of  an  angel  is 
manifest.  Moreover,  the  spirit  of  man  appears  after  death  such 
as  it  has  been  in  the  body  while  it  lived  in  the  world. " 

Fifth —  "The  love  of  self,  and  the  love  of  the  world  are  altogether 
opposite  to  love  to  the  Lord,  and  love  to  the  neighbor,  wherefore  the 
love  of  self,  and  the  love  of  the  world  are  infernal  loves,  for  they  also 
reign  in  hell,  and  also  constitute  hell  with  man,  but  love  to  the  Lord, 
and  love  to  the  neighbor  are  heavenly  loves.  They  also  reign  in 
heaven,  and  also  constitute  heaven  with  man,  for  heaven  is  mutual 
love.  He  who  loves  himself  above  all  things  is  mindful  of  himself 
in  everything,  thinks  of  himself,  speaks  of  himself,  acts  for  the  sake 
of  himself;  for  his  life  is  a  life  of  self.  A  man  is  wholly  such  as  is  the 

[si 


CHRIST  AND  HIS  KINGDOM  COME 

ruling  principle  of  his  life;  by  this  he  is  distinguished  fromrothers; 
according  to  this  is  formed  his  heaven  if  he  is  good,  and  his  hell  if 
he  is  evil;  for  it  is  his  veriest  will,  and  thus  the  very  being  of  his 
life,  which  cannot  be  changed  after  death." 

Sixth — Since  heaven  is  a  place  for  a  prepared  people,  man 
should  be  getting  himself  ready  all  the  time.  "He  should  be  getting 
himself  ready  for  heaven  by  his  whole  life  in  the  world.  No  one  has 
heaven  merely  by  being  received,  or  admitted,  but  by  his  life  in  the 
world  a  man  may  become  of  such  a  character  that  he  can  be  with 
those  who  are  in  heaven.  Let  it  be  known,  therefore,  that  every 
man  is  born  for  heaven,  and  that  he  is  received,  that  receives  heaven 
in  himself  in  the  world,  and  he  that  does  not  receive  it  is  shut  out. 
Sins  are  not  remitted  by  repentance  of  the  mouth,  but  by  repentance 
of  the  life.  Actual  repentance  is  to  examine  oneself,  to  recognize, 
and  acknowledge  one's  sins,  to  hold  oneself  guilty,  to  confess  sins 
before  the  Lord,  (not  to  any  priest)  and  to  pray  for  help  and  power 
to  resist  them,  and  thus  refrain  from  them,  and  begin  a  new  life. 
That  he  who  does  not  examine,  and  see  his  sins  remains  in  them. 
That  all  evil,  unless  removed,  remains  in  man,  and  that  man  cannot 
be  saved,  if  he  remains  in  his  evils.  Man's  regeneration  is  not  ef- 
fected in  a  moment,  but  gradually,  from  the  beginning  to  the  end  of 
his  life  in  the  world,  and  is  afterwards  continued,  and  perfected.  A 
tree  cannot  reach  its  full  growth  in  a  day,  also  a  house  is  not  built  in  a 
day,  nor  does  a  man  acquire  his  full  stature  in  a  day,  still  less  wisdom. 
From  all  this,  it  is  clear  that  regeneration  is  effected  in  a  manner 
analogous  to  that  in  which  man  is  conceived,  carried  in  the  womb, 
born,  and  educated.  The  man  who  does  not  permit  himself  to  be 
led,  and  assigned  to  heaven,  is  prepared  for  his  own  place  in  hell. 
For  of  himself  man  continually  tends  to  the  lowest  part  of  hell,  but 
is  continually  withdrawn  by  the  Lord;  and  he  who  cannot  be  with- 
drawn is  prepared  for  a  certain  place  there,  to  which  also  he  is 
assigned  immediately  after  he  leaves  this  world;  and  this  place  there 
is  opposite  to  a  certain  place  in  heaven.  Therefore  as  the  angel- 
man,  according  to  his  affection  for  good,  and  truth,  is  allotted  his 
own  place  in  heaven,  so  the  devil-man,  according  to  his  affection  for 

[61 


WHAT  IS  RELIGION? 

evil,  and  falsity,  is  allotted  his  own  place  in  hell.  After  death  he  is 
not  in  any  state  to  be  reformed,  but  remains  in  the  state  in  which 
he  is,  in  accordance  with  his  life.  When,  therefore  a  man  dies,  he 
is  assigned  to  his  own  place." 

And  many  of  them  that  sleep  in  the  dust  of  the  earth  shall  awake, 
some  to  everlasting  life,  and  some  to  shame,  and  everlasting  contempt. 
And  they  that  be  wise  shall  shine  as  the  brightness  of  the  firmament. 

Daniel  xii:2,3. 

Seventh — And  the  consummation,  or  end  of  it  all  is  that  man 
should  be  innocent,  (that  is  pure  in  heart,  and  mind,  with  a  disposi- 
tion to  hate  with  all  his  soul  and  strength,  anything  that  is  evil) 
holy,  blameless,  unspotted  from  the  world,  living  the  spiritual  life,  wise, 
and  intelligent  in  all  things  that  are  celestial,  and  spiritual,  and 
living  the  life  which  is  called  charity,  even  in  the  midst  of  the  world. 
"For  the  life  of  charity  remains  with  a  man  to  eternity.  They  who 
have  lived  a  life  of  charity  are  all  in  heaven.  A  man  if  he  lives  in 
good,  is,  as  to  his  interiors,  a  heaven  in  the  least  form,  and  hence  it 
is,  that  if  a  man  has  lived  a  life  of  charity  and  love,  he  can  be  carried 
after  death  even  into  the  third  heaven.  For  the  life  that  leads  to 
heaven  is  not  a  life  withdrawn  from  the  world,  but  a  life  in  the  world, 
and  a  life  of  charity  consists  in  acting  honestly,  and  justly  in  every 
employment,  in  every  business  and  in  every  work  from  an  interior, 
that  is,  from  a  heavenly  motive,  because  doing  so  is  in  accordance 
with  the  Divine  laws.  Mere  thinking  admits  no  one  into  heaven, 
it  must  be  accompanied  by  willing  and  doing  good." 

Lord,  who  shall  abide  in  thy  tabernacle?  Who  shall  dwell  in  ¥hy 
holy  hill? 

He  that  walketh  uprightly,  and  worketh  righteousness,  and  speak- 
eth  the  truth  in  his  heart.  Psalm  xv:i,2. 

"The  essence,  or  nature  which  anyone  makes  his  own  in  the 
world  cannot  be  changed  after  death.  That  to  everyone  after 
death  is  imputed  the  evil  in  which  he  is,  and  in  like  manner  the 
good.  That  everyone  has  his  own  life.  No  one's  life  can  be  changed 
after  death,  because  it  is  organized  according  to  his  love  and  faith, 


CHRIST  AND  HIS  KINGDOM  COME 

and  hence  according  to  his  works;  and  that  if  the  life  were  changed 
the  organization  would  be  destroyed,  which  never  can  be  done. 
That  a  change  of  organization  can  only  take  place  in  the  material 
body,  and  by  no  means  in  the  spiritual  body,  after  the  former  is 
rejected.  The  works,  according  to  which  it  shall  be  rendered  unto 
everyone,  are  the  life,  for  the  life  effects  them,  and  they  are 
according  to  the  life." 

For  we  must  all  appear  before  the  judgment  seat  of  Christ;  that 
everyone  may  receive  the  things  done  in  his  body,  according  to  that  he 
hath  done  whether  it  be  good,  or  bad.  II  Corinthians  v:io. 

For  the  Son  of  man  shall  come  in  the  glory  of  His  Father  with 
His  angels,  and  then  He  shall  reward  every  man  according  to  his  works. 

St.  Matthew  xvi:27. 

A  good  tree  cannot  bring  forth  evil  fruit,  neither  can  a  corrupt  tree 
bring  forth  good  fruit. 

Every  tree  that  bringeth  not  forth  good  fruit  is  hewn  down,  and 
cast  into  the  fire. 

Wherefore  by  their  fruits,  ye  shall  know  them. 

St.  Matthew  vii  118,19,20. 

And  I  saw  a  great  white  throne,  and  Him  that  sat  on  it,  from  whose 
face  the  earth,  and  the  heaven  fled  away;  and  there  was  found  no  place 
for  them. 

And  I  saw  the  dead,  small  and  great,  stand  before  God;  and  the 
books  were  opened:  and  another  book  was  opened,  which  is  the  book  of 
life:  and  the  dead  were  judged  out  of  those  things  which  were  written 
in  the  books,  according  to  their  works. 

And  the  sea  gave  up  the  dead  which  were  in  it;  and  death  and  bell 
delivered  up  the  dead  which  were  in  them:  and  they  were  judged  every 
man  according  to  their  works. 

And  death,  and  hell  were  cast  into  the  lake  of  fire.  This  is  the 
second  death. 

And  whosoever  was  not  found  written  in  the  book  of  life  was  cast 
into  the  lake  of  fire.  Revelations  xx:i  1-15. 

He  that  is  unjust,  let  him  be  unjust  still:  and  he  which  is  filthy, 


WHAT  IS  RELIGION? 

let  him  be  filthy  still:  and  he  that  is  righteous,  let  him  be  righteous  still: 
and  he  that  is  holy,  let  him  be  holy  still. 

And  behold  I  come  quickly;  and  my  reward  is  with  me,  to  give 
every  man  according  as  his  work  shall  be. 

Blessed  are  they  that  do  his  commandments,  that  they  may  have 
right  to  the  tree  of  life  and  may  enter  in  through  the  gates  into  the  city. 

Revelations  xxii:i  1,12,14. 


THE  REDEEMED  ONES 
IN  HEAVEN 

D  I  looked,  and,  lo,  a  Lamb  stood  on  the  Mount  Zion,  and  with 
Him  an  hundred  forty  and  four  thousand,  having  His  Father  s 
name  written  upon  their  foreheads.  Revelations  xiv:i. 

"This  signifies  the  Lord  now  in  the  New  Heaven  from  Christians 
who  acknowledge  Him  as  the  God  of  heaven,  and  earth,  and  were 
in  truths  of  doctrine  from  Him  through  the  Word. 

Having  His  Father's  name  in  their  foreheads,  signifies  acknowl- 
edgment of  the  Lord's  Divine,  and  the  Divine  Human,  from  love, 
and  faith  with  them.  By  Father  is  meant  the  Lord,  as  to  the 
Divine  from  whom  all  things  are,  which  is  called  the  Father,  and 
at  the  same  time,  as  to  the  Divine  Human,  which  is  called  the  Son, 
because  they  are  One,  and  One  Person,  united  like  soul,  and  body, 
and  consequently  that  the  Lord  is  to  be  approached  as  to  the 
Divine  Human,  and  that  thus,  and  not  otherwise  the  Divine  which 
Divine  is  called  the  Father  is  approached.  By  the  Lamb  is  meant 
the  Lord,  as  to  the  Divine  Human  which  is  called  the  Son,  thus  the 
Lord  alone.  That  when  the  Lord's  Human  is  acknowledged  to  be 
Divine,  there  is  effected  a  full  marriage  of  the  Lord  and  the  church, 
for  then  God  the  Father,  and  He  are  acknowledged  to  be  One,  as 
the  soul  in  the  body  and  the  church  which  desires  to  be  conjoined 
with  the  Lord  loves  truths,  because  they  are  truths,  for  by  truths 
when  one  lives  according  to  them  conjunction  is  effected." 

Behold  I  have  set  before  thee  an  open  door. 

Revelations  iii:8. 

"This  signifies  that  heaven  is  open  to  those  who  are  in  truths 
from  good  from  the  Lord.  The  Lord  alone  is  the  God  of  heaven,  and 
earth,  they  therefore  who  do  not  directly  approach  Him  cannot  see 
the  way  to  heaven,  nor  can  they  find  the  door,  and  if  haply  they  are 

[10] 


THE  REDEEMED  ONES  IN  HEAVEN 

permitted  to  approach  it,  it  is  shut  and  if  they  knock  it  is  not 
opened.  The  Lord  Himself  says,  /  am  the  door  of  the  sheep,  by  me 
if  any  man  enter  in  he  shall  be  saved.  That  the  Lord  is  the  very  gate 
by  which  men  are  to  enter  into  the  church,  and  thence  into  heaven. " 

"Man  is  born  for  heaven,  although  he  does  not  enter  heaven, 
unless  he  becomes  spiritual,  and  he  can  become  spiritual  only  by 
means  of  regeneration.  Thus  follows  the  necessity  that  the  natural 
man  with  its  lusts  must  be  subdued,  subjugated  otherwise  man  can- 
not approach  a  single  step  towards  heaven,  but  sinks  deeper,  and 
deeper  into  hell.  So  far  as  man  is  regenerated  sins  are  removed, 
because  regeneration  is  the  restraining  of  the  flesh  that  it  may  not 
rule,  and  the  subjugation  of  the  old  man  with  its  lusts,  that  it  may 
not  rise  up,  and  destroy  the  intellectual  faculty,  for  that  would 
render  man  incapable  of  reformation,  reformation  being  impossible 
unless  man's  spirit  which  is  above  the  flesh  is  instructed,  and  per- 
fected. In  the  Word  the  regenerate  are  called,  Sons  of  God,  and 
born  of  God,  and  regeneration  is  described  by  a  new  heart,  and  a 
new  spirit.  Man  is  so  created  that  as  to  his  internal  he  cannot  die, 
for  he  can  believe  in,  and  also  love  God,  and  thus  be  conjoined  by 
faith,  and  love;  and  to  be  conjoined  to  God  is  to  live  to  eternity. 
Love  to  the  Lord,  and  love  towards  the  neighbor,  constitute  heaven; 
and  also  faith,  so  far  as  it  has  life  from  those  loves.  And  because  the 
love,  and  the  faith  thence  derived  are  from  the  Lord,  it  is  evident 
that  the  Lord  Himself  constitutes  heaven.  Heaven  is  with  every 
man  according  to  his  reception  of  love,  and  faith  from  the  Lord; 
and  they  who  receive  heaven  from  the  Lord  while  they  live  in  the 
world  come  into  heaven  after  death  as  the  Lord  Himself  teaches. 
The  life  of  man  after  death,  is  the  life  of  his  love,  and  the  life  of  his 
faith;  hence,  such  as  his  love,  and  faith  had  been,  when  he  lived 
in  the  world,  such  his  life  will  remain  to  eternity.  With  those  who 
loved  themselves,  and  the  world  above  all  things,  it  is  the  life  of  hell; 
and  with  those  who  loved  God  above  all  things,  and  their  neighbor 
as  themselves,  it  is  the  life  of  heaven.  The  life  of  heaven  is  called 
eternal  life,  and  the  life  of  hell  is  called  spiritual  death." 

"The  spirit  of  man  after  the  death  of  the  body  appears  in  the 


CHRIST  AND  HIS  KINGDOM  COME 

spiritual  world  in  a  human  form,  in  every  respect  as  in  the  world. 
He  enjoys  the  faculties  of  seeing,  of  hearing,  of  speaking,  and  of 
feeling,  as  in  the  world,  in  a  word  he  is  a  man  as  to  each,  and  every- 
thing, except  he  is  not  encompassed  with  the  gross  body  which  he 
had  in  the  world.  This  he  leaves  when  he  dies,  nor  does  he  ever 
resume  it.  Hence  it  is,  that  every  man  lives  to  eternity,  whatever 
be  his  quality.  Because  every  one  after  death  lives  to  eternity, 
no  angel,  or  spirit  ever  thinks  of  death;  wherefore  when  death  is 
mentioned  in  the  Word,  the  angels  understand  by  it  either  damna- 
tion, which  is  death  in  the  spiritual  sense,  or  continuation  of  life, 
and  the  resurrection." 

Be  not  deceived;  God  is  not  mocked:  for  whatsoever  a  man  sowetb 
that  shall  he  also  reap. 

For  he  that  soweth  to  his  flesh,  shall  of  the  flesh  reap  corruption; 
but  he  that  soweth  to  the  Spirit  shall  of  the  Spirit  reap  life  everlasting. 

Galations  vi:y,  8. 

This  I  say  then,  Walk  in  the  Spirit,  and  ye  shall  not  fulfill  the  lust 
of  the  flesh. 

For  the  flesh  lusteth  against  the  Spirit,  and  the  Spirit  against  the 
flesh:  and  they  are  contrary  the  one  to  the  other:  so  that  ye  cannot  do 
the  things  that  ye  would. 

But  if  ye  be  led  of  the  Spirit,  ye  are  not  under  the  law.  . 

Now  the  works  of  the  flesh  are  manifest,  which  are  these:  adultery, 
fornication,  uncleanness,  lasciviousness. 

Idolatry,  witchcraft,  hatred,  variance,  emulations,  wrath,  strife, 
seditions,  heresies. 

Envyings,  murders,  drunkenness,  revellings,  and  such  like:  of 
the  which  I  tell  you  before,  as  I  have  also  told  you  in  time  past,  that 
they  which  do  such  things  shall  not  inherit  the  kingdom  of  God. 

But  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long  suffering,  gentle- 
ness, goodness,  faith. 

Meekness,  temperance;  against  such  there  is  no  law. 

And  they  that  are  Christ's  have  crucified  the  flesh  with  the  affec- 
tions, and  lusts. 

[12] 


THE  REDEEMED  ONES  IN  HEAVEN 

If  we  live  in  the  Spirit,  let  us  also  walk  in  the  Spirit. 

Galations  ¥116-25. 

For  to  be  carnally  minded  is  death;  but  to  be  spiritually  minded 
if  life,  and  peace. 

Because  the  carnal  mind  is  enmity  against  God:  for  it  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be. 

So  then  they  that  are  in  the  flesh  cannot  please  God. 

For  if  ye  live  after  the  flesh,  ye  shall  die,  but  if  ye  through  the 
Spirit  do  mortify  the  deeds  of  the  body,  ye  shall  live. 

For  as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of 
God.  Romans  viii  16-13. 

But  now  being  made  free  from  sin,  and  become  servants  to  God, 
ye  have  your  fruit  unto  holiness,  and  the  end  everlasting  life. 

For  the  wages  of  sin  is  death;  but  the  gift  of  God  is  eternal  life 
through  Jesus  Christ  our  Lord.  Romans  vi:22,  23. 

And  that  ye  put  on  the  new  man,  which  after  God  is  created  in 
righteousness,  and  true  holiness.  I  Thessalonians  i 


[13] 


THE  PERFECT  MAN 

T  WILL  make  a  man  more  precious  than  fine  gold;  even  a  man  than 
•*•      the  golden  wedge  of  Ophir.  Isaiah  xiii:i  2. 

Be  ye  therefore  perfect  even  as  your  Father  which  is  in  heaven 
is  perfect.  St.  Matthew  v^S. 

Blessed  are  the  undefiled  in  the  way,  who  walk  in  the  law  of  the 
Lord.  Psalm  cxix:i. 

The  whole  length,  breadth,  and  height  of  the  perfect  man's 
character  signify  holiness,  truth  and  good.  "That  in  the  Word 
numbers,  and  measures  signify  things  celestial,  and  spiritual.  They 
who  are  in  the  internal  sense,  as  are  good  spirits,  and  angels,  are 
beyond  all  such  things  as  are  earthly,  corporeal,  or  all  that  is  of 
the  body,  and  merely  of  this  world.  That  a  man  is  called  righteous 
who  does  what  is  true  therefrom,  which  also  is  to  do  righteousness, 
and  judgment;  also  the  perfect  man  is  one  who  is  so  from  holiness, 
or  the  good  of  charity. " 

"The  times,  and  states  of  man's  regeneration  in  general,  and  in 
particular  are  divided  into  six,  and  are  called  the  days  of  his  creation; 
for  by  degrees,  from  being  not  a  man  at  all,  he  becomes,  at  first 
something  of  one,  and  so  by  little,  and  little,  attains  to  the  sixth 
day  in  which  he  becomes  an  image  of  God.  The  Lord  continually 
fights  for  him  against  evils,  and  falsities,  and  by  combats  confirms 
him  in  truth,  and  good.  The  time  of  the  combat  is  the  time  of  the 
Lord's  working;  and  therefore  in  the  Prophets  the  regenerate  man 
is  called  the  work  of  the  fingers  of  God.  Nor  does  He  rest  until  love 
acts  as  principal;  then  the  combat  ceases.  When  the  work  has  so 
far  advanced  that  faith  is  conjoined  with  love,  it  is  called  very  good, 
because  the  Lord  then  actuates  him,  as  His  likeness.  At  the  end  of 
the  sixth  day  the  evil  spirits  depart,  and  good  spirits  take  their 
place,  and  the  man  is  introduced  into  heaven,  or  into  the  celestial 


THE  PERFECT  MAN 

paradise.  The  celestial  man  is  the  seventh  day  which  as  the  Lord 
has  worked  during  the  six  days  is  called  His  Work,  and  as  all  com- 
bats then  cease,  the  Lord  is  said  to  rest  from  all  His  work.  On  this 
account  the  seventh  day  was  sanctified,  and  called  the  Sabbath 
from  a  Hebrew  word  meaning  rest.  And  thus  was  man  created, 
formed,  and  made.  Every  subsequent  inmost  church  of  the  Lord 
is  also  a  Sabbath,  and  so  is  every  regenerate  person  when  he  becomes 
celestial,  because  he  is  a  likeness  of  the  Lord.  Those  who  are  being 
regenerated  do  not  all  arrive  at  this  state.  The  greatest  part  at  this 
day,  attain  only  the  first  state,  some  only  the  second,  others  the 
third,  fourth,  or  fifth,  few  the  sixth;  and  scarcely  anyone  the 
seventh." 

"The  quality  of  the  celestial  man  is  that  he  acts  not  according 
to  his  own  desires,  but  according  to  the  good  pleasures  of  the  Lord 
which  is  his  desire.  Thus  he  enjoys  internal  peace,  and  happiness. 
The  nature  of  the  tranquillity  of  peace  of  the  external  man,  on  the 
cessation  of  combat,  or  of  the  unrest  caused  by  cupidities,  and  falsi- 
ties, can  be  known  only  to  those  who  are  acquainted  with  a  state  of 
peace.  The  state  is  so  delightful  that  it  surpasses  every  idea  of 
delight.  It  is  not  only  a  cessation  of  combat,  but  is  life  proceeding 
from  interior  peace.  The  truths  of  faith,  and  the  goods  of  love, 
which  derive  their  delight  from  the  delight  of  peace,  are  then  born. 
The  celestial,  or  perfect  man,  is  also  a  man  from  his  love  of  obedience 
to  the  Lord." 

But  bis  delight  is  in  the  law  of  the  Lord,  and  in  his  law  doth  be 
meditate  day  and  night.  Psalm  i:2. 

He  also  loves  the  Lord  with  all  his  soul,  and  with  all  his  might, 
and  others,  as  well  as  himself.  He  is  also  a  man  of  unquestionable 
integrity,  and  honor,  and  a  man  to  be  trusted  at  all  times. 

"In  a  general  sense  every  one  is  called  a  man  who  has  human 
understanding,  for  man  is  man,  by  virtue  of  understanding,  and 
according  thereto,  one  person  is  more  a  man  than  another.  That 
the  Most  Ancient  church,  or  Adam  by  name,  and  every  true  church, 
and  hence  those  who  are  of  the  church,  or  who  live  from  love  to  the 


CHRIST  AND  HIS  KINGDOM  COME 

Lord,  and  from  faith  in  Him,  are  especially  called  man.  The  quality 
of  the  Most  Ancient  church  denotes  that  man  was  taken  from  the 
ground,  or  regenerated  by  the  Lord,  for  the  word  Adam  means 
ground^  and  that  afterwards  when  he  was  made  celestial  he  became 
most  eminently  Man  by  virtue  of  faith  originating  in  love  to  the 
Lord.  That  they  were  called  Man,  that  is,  at  the  end  of  the  sixth 
day,  which  answers  to  the  evening  of  the  Sabbath,  or  when  the 
seventh  day  began;  for  the  seventh  day,  or  Sabbath  is  the  celestial 


man." 


"The  things  which  are  of  the  Lord  are  called  in  the  Word  re- 
mains, they  are  knowledges  of  faith  which  have  been  learned  from 
infancy,  and  which  are  stored  up  in  his  soul  until  the  day  of  his  death. 
If  there  were  no  remains  in  a  man  he  would  not  be  a  man,  but  much 
viler  than  a  brute;  and  the  fewer  the  remains  there  are,  the  less  is 
he  a  man,  the  more  remains  there  are  the  more  is  he  a  man.  Unless 
remains  were  preserved  by  the  Lord  in  everyone,  he  must  needs 
perish  eternally,  since  spiritual,  and  celestial  life  are  in  the  remains. 
Now  remains  are  not  only  the  goods,  and  truths  that  a  man  has 
learned  from  the  Lord's  Word  from  infancy,  and  thus  impressed  on 
his  memory,  but  they  are  all  the  states  thence  derived,  such  as  states 
of  good,  and  truth.  These  states  together  with  the  goods,  and  truths 
impressed  on  the  memory  are  called  remains,  and  if  a  man  had  no 
remains  he  must  necessarily  be  in  eternal  damnation." 

"Of  man  it  should  be  said  the  Lord  alone  is  Man  and  that  from 
Him  every  celestial  man,  or  celestial  church  is  called  man.  That  a 
likeness  of  God  is  a  celestial  man,  and  an  image  of  God  a  spiritual 
man.  Heaven  signifies  the  internal  man,  and  earth  the  external 
man  before  regeneration.  Heaven  is  with  man  in  his  internal,  thus 
in  his  willing,  and  thinking  from  love,  and  faith,  and  thence  in  his 
external,  which  is  in  acting,  and  speaking  from  love,  and  faith.  But 
heaven  is  not  in  man's  external  without  the  internal,  for  all  hypo- 
crites can  act,  and  speak  well,  but  they  cannot  will,  and  think  well." 

For  the  eyes  of  the  Lord  are  over  the  righteous,  and  his  ears  are 
open  unto  their  prayers;  but  the  face  of  the  Lord  is  against  them  that 
do  evil.  I  Peter  iii:i2. 

[16] 


THE  PERFECT  MAN 

"To  live  according  to  the  knowledges  of  truth  and  good  is  to 
think  that  one  must  do  thus,  and  not  otherwise  because  it  is  com- 
manded by  the  Lord  in  the  Word.  When  man  thus  thinks  and  thus 
wills,  and  does,  he  becomes  spiritual.  Yet  it  is  necessary  for  those 
within  the  church  to  believe  in  the  Lord,  and  when  they  think  of 
Him  to  think  of  His  Divine  in  the  His  Human,  since  from  His 
Divine  Human  everything  of  charity,  and  faith  proceed.  Knowl- 
edges which  are  external  truths  do  not  bring  anyone  into  heaven; 
but  the  life  itself,  which  is  a  life  of  uses  implanted  by  means  of 
knowledges  for  knowledges  regarded  in  themselves  are  outside  of 
heaven;  but  life  acquired  by  means  of  knowledges  is  within  heaven. 
A  knowledge  of  the  Bible  is  more  to  be  desired  than  fine  gold,  for 
in  understanding,  believing,  and  obeying  it  there  is  great  reward, 
both  here,  and  in  the  hereafter.  Everybody  who  can  should  have  a 
Bible.  It  will  be  life  to  his  soul,  and  wisdom  to  salvation.  Further- 
more: it  is  through  the  Word  that  the  Lord  is  present  with  a  man  and 
is  conjoined  with  him,  for  the  Lord  is  the  Word,  and,  as  it  were, 
speaks  with  the  man  in  it." 


[17] 


THE  FOUR  CHURCHES  SINCE 
CREATION 

"'  I  %HAT  there  have  been  in  general  four  churches  on  this  earth 
-••  since  its  creation,  one  after  the  other,  can  be  seen  from  both 
historic,  and  the  prophetic  Word  especially  in  Daniel  ii:44. 

"The  first,  which  should  be  called  the  Most  Ancient  church, 
existed  before  the  flood;  and  its  consummation,  or  destruction  is 
pictured  by  the  flood. 

"The  second,  which  should  be  called  the  Ancient  church  existed 
in  Asia,  and  a  part  of  it  in  Africa.  It  was  consummated,  and  de- 
stroyed by  idolatries. 

"The  third  church,  was  the  Israelitish,  which  began  with  the 
promulgation  of  the  Decalogue  upon  Mount  Sinai,  was  continued 
by  means  of  the  Word  written  by  Moses,  and  the  prophets,  and  was 
consummated,  or  brought  to  an  end  by  the  profanation  of  the  Word; 
which  profanation  was  completed  at  the  Lord's  coming  into  the 
world;  and  in  consequence  they  crucified  Him  who  was  the  Word. 

"The  fourth,  is  the  Christian  church,  which  was  established  by 
the  Lord  through  the  evangelists,  and  apostles.  Of  this  church  there 
have  been  two  epochs,  one  extending  from  the  Lord's  time  to  the 
Council  of  Nice,  and  the  other  from  that  Council  to  the  present  day, 
but  in  its  progress  it  has  been  divided  into  three,  the  Greek,  the 
Roman  Catholic,  and  the  Reformed.  All  these  however  are  called 
Christian  churches.  The  fourth  which  is  called  the  Christian 
church,  did  indeed  with  the  lips  acknowledge  one  God,  but  in  three 
Persons,  each  One  of  whom  was  singly,  or  by  Himself,  God;  thus  it 
acknowledged  a  divided  Trinity,  but  not  a  Trinity  united  in  One 
Person,  and  from  this  an  idea  of  three  Gods  adhered  to  their  minds, 
although  the  expression  of  one  God  was  on  their  lips.  Moreover, 
the  teachers  of  the  church  from  that  doctrine  of  theirs  which  they 


THE  FOUR  CHURCHES  SINCE  CREATION 

concocted  after  the  Nicene  Council,  teach  that  men  ought  to 
believe  in  God  the  Father,  God  the  Son,  and  God  the  Holy  Spirit, 
all  of  them  invisible  because  existent  in  a  similar  Divine  essence 
before  the  world  was,  (although  with  an  invisible  God  no  conjunc- 
tion is  possible)  for  they  still  do  not  know,  that  the  one  God  who  is 
invisible  came  into  the  world,  and  assumed  a  Human  form,  not  only 
that  He  might  redeem  men,  but  also  that  He  might  become  visible, 
that  thereby  conjunction  with  man  might  become  possible." 

For  we  read: 

the  Word  was  with  God,  and  God  was  the  Word 

And  the  Word  was  made  flesh.  St.  John  1:1-14. 

Again,  For  unto  us  a  child  is  born,  unto  us  a  son  is  given:  and 
the  government  shall  be  upon  His  shoulder,  and  His  name  shall  be 
called  Wonderful.  Counsellor.  'The  Mighty  God.  The  everlasting 
Father.  The  Prince  of  Peace.  Isaiah  ix:6. 

"As  all  churches  depend  on  a  knowledge  and  acknowledgment 
of  one  God,  with  whom  the  man  of  the  church  can  be  conjoined,  and 
as  none  of  these  four  churches  have  possessed  the  truth,  it  follows 
that  a  church  must  follow  these  four  which  will  know,  and  acknowl- 
edge one  God.  The  sole  end  of  God's  Divine  Love,  when  He  created 
the  world,  was  to  conjoin  man  to  Himself,  and  Himself  to  man,  that 
He  might  dwell  with  man.  This  truth  the  former  churches  did  not 
possess.  That  this  church  is  to  follow  those  that  have  existed  since 
the  beginning  of  the  world,  and  that  it  is  to  endure  for  ages  of  ages, 
was  foretold  by  Daniel;  first,  when  he  narrated,  and  explained  to 
Nebuchadnezzar,  his  dream  of  the  four  kingdoms,  which  statue 
that  he  saw,  saying, — 

And  in  the  days  of  these  kings,  shall  the  God  of  heaven  set  up  a 
kingdom,  which  shall  never  be  destroyed:  and  the  kingdom  shall  not  be 
left  to  other  people  but  it  shall  break  in  pieces,  and  consume  all  these 
kingdoms,  and  it  shall  stand  forever.  Daniel  ii:44. 

The  same  prophet  also  says  elsewhere, — 

/  saw  in  the  night  visions,  and,  behold,  one  like  the  Son  of  man 
came  with  the  clouds  of  heaven,  and  came  to  the  Ancient  of  days,  and 
they  brought  him  near  before  him. 

[19] 


CHRIST  AND  HIS  KINGDOM  COME 

And  there  was  given  him  dominion,  and  glory  and  a  kingdom 
that  all  people ',  nations ,  and  languages,  should  serve  him;  his  dominion 
is  an  everlasting  dominion  which  shall  not  -pass  away,  and  his  kingdom 
that  which  shall  not  be  destroyed.  Daniel  viirij,  14. 

Again — And  the  seventh  angel  sounded;  and  there  were  great 
voices  in  heaven,  saying,  The  Kingdoms  of  this  world  are  become  the 
kingdoms  of  our  Lord,  and  of  His  Christ,  and  He  shall  reign  forever 
and  ever.  Revelations  xi:i5. 

"This  NEW  CHURCH  is  the  crown  of  all  the  churches  that  have 
hitherto  existed  on  the  earth  because  it  is  to  worship  one  visible  Gop 
in  whom  is  the  invisible  like  the  soul  in  the  body.  Thus,  and  not 
otherwise  is  a  conjunction  of  God  with  man  possible  because  man  is 
natural,  and  therefore  thinks  naturally,  and  conjunction  must  exist 
in  his  thought,  and  thus  in  his  love's  affection,  and  this  is  the  case 
when  he  thinks  of  God  as  a  Man.  Conjunction  with  an  invisible 
God  is  like  a  conjunction  of  the  eye's  vision  with  the  expanse  of  the 
universe,  the  limits  of  which  are  invisible;  it  is  also  like  vision  in 
mid-ocean  which  reaches  out  into  the  air,  and  upon  the  sea,  and  is 
lost.  Conjunction  with  a  visible  God  on  the  other  hand  is  like 
beholding  a  man  in  the  air,  or  on  the  sea  spreading  forth  his  hands, 
and  inviting  to  his  arms.  For  all  conjunction  of  God  with  man  must 
be  also  a  reciprocal  conjunction  of  man  with  God;  and  no  such 
reciprocation  is  possible  except  with  a  visible  God.  And  this  recip- 
rocal conjunction  is  effected  by  means  of  charity,  and  faith. 

That  before  the  assumption  of  the  human,  God  was  not  visible. 
He  is  in  the  first,  and  the  principles  of  all  things  of  love,  and  all 
things  of  wisdom  with  which  man  can  have  no  conjunction  whatever, 
and  if  from  His  Esse,  He  were  to  approach  man  He  would  consume 
him  as  fire  consumes  wood,  and  reduces  it  to  ashes.  The  Divine 
Itself  cannot  be  seen  such  as  it  is  in  Itself,  but  such  as  it  is  through 
the  Lord  in  heaven,  can  be  seen  from  the  fact  that  no  one  has  ever 
seen  Jehovah  the  Father,  but  that  when  He  has  been  seen,  it  was  the 
Lord  who  was  seen,  for  the  Lord  is  the  very  face  of  Jehovah.  That 
no  one  has  ever  seen  Jehovah  the  Father,  is  evident  from  the  Words 
of  the  Lord  Himself  in  these  passages — " 

[20! 


THE  FOUR  CHURCHES  SINCE  CREATION 

No  man  hatb  seen  God  at  any  time  tbe  only  begotten  Son  wbicb  is 
in  tbe  bosom  of  tbe  Father.  He  hath  declared  him. 

St.  John  i:i8. 

Ye  have  neither  heard  His  voice  at  any  time,  nor  seen  His  shape, 

St.  John  v:37. 

Moses  asked  to  see  God,  and  God  said — Thou  canst  not  see  my 
face,  for  there  shall  no  man  see  me  and  live.  Exodus  xxxiii:2o. 

"From  this  it  can  be  seen,  that  no  one  can  see  Jehovah,  and 
live,  for  Jehovah  is  pure  love,  and  from  Him  is  pure  light,  and  to  be 
seen  in  these  is  to  perish.  That  when  Jehovah  the  Father  has  been 
seen,  it  is  the  Lord  who  has  been  seen,  that  the  Divine  Itself  cannot 
be  seen  such  as  it  is  in  Itself,  but  such  as  it  is  through  the  Lord  in 
heaven.  The  Lord  is  above  the  heavens,  for  He  is  the  sun  of  heaven; 
but  still  He  is  present  in  the  heavens  being  the  Divine  Truth  there, 
and  the  Divine  Truth  proceeding  from  the  Lord  as  a  sun,  is  the  Lord 
in  heaven,  wherefore  the  Divine  Truth  there  is  His  face. " 

"Such  then  being  the  nature  of  God  the  Father  in  Himself,  it 
pleased  Him  to  assume  the  Human,  and  in  that  to  become  accessible 
to  men,  and  thus  hear  them,  and  speak  with  them,  and  that  human  is 
what  is  called  the  Son  of  God;  and  it  is  that  which  mediates,  inter- 
cedes, propitiates,  and  expiates.  Mediation,  means  that  this  human 
is  the  medium  through  which  man  is  enabled  to  approach  God  the 
Father,  and  God  the  Father  to  approach  man,  and  so  to  teach,  and 
lead  man  that  he  may  be  saved,  therefore  the  Son  of  God,  by  which 
is  meant  the  human  of  God  the  Father,  is  called  the  Saviour,  and  in 
the  world  Jesus,  that  is  Salvation.  Whosoever  believes  in  the  Son, 
believes  in  the  Father,  since  the  Father  is  in  Him  as  the  soul  in  the 
body.  That  a  Son  born  from  eternity  descended  and  assumed 
the  human  is  a  total  error,  which  falls  to  the  ground,  and  is  dissipated 
in  the  light  of  those  passages  in  the  Word  when  Jehovah  Himself 
says  that  He  Himself  is  the  Saviour  and  Redeemer." 

And  it  shall  be  said  in  that  day.  Lo,  this  is  our  God,  we  have 
waited  for  Him,  and  He  will  save  us,  this  is  the  Lord;  we  have  waited 
for  Him,  we  will  be  glad,  and  rejoice  in  His  Salvation. 

Isaiah  xxv.9. 
[21] 


CHRIST  AND  HIS  KINGDOM  COME 

"The  Lord  from  eternity  who  is  Jehovah,  came  into  the  world 
chiefly  for  these  two  purposes:  to  remove  hell  from  man,  and  from 
angel,  and  to  glorify  His  Human.  And  thus  in  order  that  hell 
might  be  cleared  away,  the  Lord  came  into  the  world,  and  dislodged 
it,  subjugated  it,  and  thus  opened  heaven,  so  that  He  could  hence- 
forth be  present  with  men  on  earth,  and  save  those  who  live  accord- 
ing to  His  commandments,  and  consequently  could  regenerate,  and 
save  them,  for  those  who  are  regenerated  are  saved. " 

Except  a  man  be  born  of  water  and  of  the  Spirit  be  cannot  enter 
into  the  Kingdom  of  God.  St.  John  iii:5. 

"Regeneration  therefore,  is  the  means  of  salvation,  because 
they  are  what  conjoin  man  with  the  Lord.  This  conjunction  cannot 
be  effected  unless  man  has  part  in  his  regeneration.  The  unre- 
generate  man  is  called  dead,  and  the  regenerate  man  alive;  for  in 
the  latter  there  is  spiritual  life,  but  in  the  former  spiritual  death. 
Man's  regeneration  is  not  effected  in  a  moment,  but  gradually  from 
the  beginning  to  the  end  of  his  life  in  the  world,  and  is  afterwards 
continued,  and  perfected  to  eternity. 

"As  man  lives  continually  in  communion  with  the  inhabitants 
of  the  spiritual  world,  he  is  also  when  he  leaves  the  natural  world 
introduced  immediately  among  such  as  are  like  those  with  whom  he 
had  been  associated  in  the  world.  Therefore  it  is,  that  after  death, 
everyone  seems  to  himself  to  be  still  living  in  the  world,  for  he  then 
comes  into  the  company  of  those  who  are  like  him  as  to  their  wills, 
affections,  and  whom  he  then  acknowledges,  as  kinsmen  and  rela- 
tions acknowledge  their  own  in  the  world;  and  this  is  what  is  meant, 
where  it  is  said  in  the  Word,  of  those  who  die,  that  they  are  brought 
together  and  gathered  to  their  own.  From  all  this  it  can  be  seen 
that  a  regenerate  man  is  in  communion  with  the  angels  of  heaven, 
and  an  unregenerate  man  with  the  spirits  of  hell. 

"The  Lord  knows  not  only  the  quality  of  the  whole  man,  but 
also  what  his  quality  will  be  to  eternity.  From  this  it  is  evident 
that  nothing  whatever  is  hidden.  A  man's  quality  is  such  as  his 
will  is,  and  not  such  as  his  understanding  is.  In  the  spiritual  world 

[22] 


THE  FOUR  CHURCHES  SINCE  CREATION 

it  is  clearly  manifest  what  his  nature  is,  for  a  man  is  then  a  spirit, 
and  a  spirit  is  the  internal  man.  That  the  interiors  of  the  mind, 
hidden  in  the  world  are  revealed  after  death  is  because  it  is  of  interest, 
and  of  advantage  to  the  societies  into  which  man  then  comes;  for 
all  there  are  spiritual.  In  the  other  life  everyone's  life,  and,  conse- 
quently, everyone's  affections,  are  in  plain  view,  and  therefore  any- 
one who  believes  that  his  previous  character,  and  the  consequent 
quality  of  his  life  is  unknown  there,  or  that  he  can  there  hide  his 
disposition  as  in  this  world  is  much  mistaken.  Moreover  not  only 
are  those  things  seen  there  which  a  man  has  known  about  himself, 
but  also  those  which  he  has  not  known  namely,  such  things  as  by 
frequent  practice  he  has  at  last  immersed  in  the  delights  of  life, 
so  as  to  cause  them  to  disappear  from  his  sight  and  reflection.  The 
very  ends  of  his  thoughts,  of  his  speech,  and  of  his  actions,  which  from 
a  like  cause  have  become  hidden  from  him,  are  most  plainly  perceived 
in  heaven,  for  heaven  is  in  the  sphere,  and  perception  of  ends. " 

Know  ye  not  that  the  unrighteous  shall  not  inherit  the  Kingdom  of 
God?  Be  not  deceived:  neither  fornicators,  nor  idolaters,  nor  adulterers 
nor  effeminate,  nor  abusers  of  themselves  with  mankind. 

Nor  thieves,  nor  covetous,  nor  drunkards,  nor  revilers,  nor  extor- 
tioners shall  inherit  the  Kingdom  of  God. 

I  Corinthians  vi:9,  10. 

"In  general  life  is  two-fold,  being  on  the  one  hand  infernal,  on 
the  other  hand  heavenly.  Infernal  life  acquired  from  all  those  ends, 
thoughts,  and  works  which  flow  from  the  love  of  self,  consequently 
from  hatred  against  the  neighbor;  heavenly  life  from  all  those  ends, 
thoughts  and  works  which  are  of  love  towards  the  neighbor. " 


[23 


THE  DIVINE  TRINITY 

There  is  a  Divine  Trinity,  which  is  Father,  Son  and  Holy 
Spirit. 

Second — These  three,  Father,  Son,  and  Holy  Spirit  are  the  three 
essentials  of  One  God,  and  make  one  as  soul,  body,  and  operation 
make  one  in  man. 

Third — Before  the  world  was  created  this  Trinity  was  not,  but 
after  creation  when  God  became  incarnate,  it  was  provided,  and 
brought  about,  and  then  in  the  Lord  God  the  Redeemer,  and  Saviour 
Jesus  Christ. 

Fourth — In  the  ideas  of  thought  a  Trinity  of  Divine  Persons 
from  eternity,  or  before  the  world  was  created  is  a  Trinity  of  Gods; 
and  these  ideas  cannot  be  effaced  by  a  lip-confession  of  One  God. 

Fifth — A  Trinity  of  Persons  was  unknown  in  the  Apostolic 
church,  but  was  hatched  by  the  Nicene  Council,  and  from  that 
was  introduced  into  the  Roman  Catholic  Church  and  from  that 
again  into  the  churches  separated  from  it. 

Sixth — From  the  Nicene  Trinity,  and  the  Athanasian  Trinity 
together  a  faith  arose  by  which  the  whole  Christian  church  has  been 
perverted. 

Seventh — This  is  the  source  of  that  abomination  of  desolation, 
and  that  tribulation  such  as  has  not  been,  nor  ever  shall  be,  which  the 
Lord  foretold  in  Daniel,  and  in  the  Gospels,  and  in  the  Apocalypse. 

Eighth — So  to,  unless  a  new  heaven,  and  a  new  church  were  es- 
tablished by  the  Lord,  there  could  no  flesh  be  saved." 

"But  when  it  is  understood,  the  Divine  of  the  Father,  which 
constitutes  the  soul,  and  the  Divine  of  the  Son  which  constitutes  the 
body,  and  the  Divine  of  the  Holy  Spirit,  or  the  proceeding  Divine 
which  constitutes  the  operation,  are  the  three  essentials  of  the  One 
God,  the  statement  is  comprehensible.  For  God  the  Father  is  His 
Divine,  and  the  Son  from  the  Father  is  His  Divine,  and  the  Holy 


THE  DIVINE  TRINITY 

Spirit  from  both  is  His  Divine;  and  as  these  are  one  in  essence,  and 
one  in  mind  they  constitute  One  God.  But  if  these  three  Divine 
essentials  are  called  persons,  and  if  to  each  person  is  attributed  his 
own  property,  to  the  Father  imputation,  to  the  Son  mediation,  and 
the  Holy  Spirit  operation,  the  Divine  Essence  which  in  fact  is  one, 
and  not  divisible  becomes  divided,  and  thus  none  of  the  three  is 
God  in  fulness,  but  each  has  a  sub-triple  power;  and  this  a  sound 
understanding  must  needs  reject." 

"From  the  Trinity  in  every  man  then,  who  can  fail  to  perceive 
the  trinity  of  the  Lord.  In  every  man  there  is  soul,  body,  and  op- 
eration, so  also  in  the  Lord,  for  in  the  Lord  dwells  all  the  fulness  of 
Divinity  bodily,  according  to  Paul  (Colossians  ii:9)  therefore  in  the 
Lord  the  Trinity  is  Divine,  but  in  man  it  is  human.  Man's  being 
is  nothing  else  than  a  recipient  of  the  eternal  which  proceeds  from 
the  Lord,  for  men,  spirits,  and  angels  are  nothing  but  recipient,  or 
forms  recipient  of  life  from  the  Lord.  Man  is  an  organ  of  life,  and 
God  alone  is  life;  and  God  pours  His  life  into  the  organ,  and  into 
every  least  part  of  it.  It  is  also  God's  gift  that  man  should  feel  that 
life  in  himself  as  if  it  were  his  own.  Life  regarded  in  itself  which 
is  God,  cannot  create  another  that  shall  be  the  only  life;  for  the  life 
that  is  God  is  uncreate  continuous  and  inseparable.  The  Lord's 
Divine  which  is  the  only  Divine,  took  on  a  Human  form,  and  made 
that  also  Divine,  therefore  both  of  these  are  the  life  from  which  all 
live.  Those  who  are  conjoined  to  the  Lord  by  means  of  faith,  and 
love  receive  eternal  life,  that  is  the  life  of  heaven  which  is  salvation. " 

Know  ye  that  the  Lord  He  is  God:  it  is  He  that  hath  made  us,  and 
not  we  ourselves;  we  are  His  people;  and  the  sheep  of  His  pasture. 

Enter  into  His  gates  with  thanksgiving,  and  into  His  courts  with 
praise:  be  thankful  unto  Him  and  bless  His  name.  Psalm  c:3,  4. 

Be  still,  and  know  that  I  am  God.  I  will  be  exalted  among  the 
heathen,  I  will  be  exalted  in  the  earth.  Psalm  xlvi:io. 

'The  sun  shall  be  no  more  thy  light  by  day;  neither  for  brightness 
shall  the  moon  give  light  unto  thee:  but  the  Lord  shall  be  unto  thee  an 
everlasting  light,  and  thy  God  thy  glory.  Isaiah  Ix:i9. 

[25] 


REDEMPTION 

is  known  in  the  church  that  there  are  two  offices  belonging  to 

the  Lord,  that  of  priest,  and  that  of  king,  but  as  few  know  in 
what  each  office  consists,  this  shall  be  explained.  From  His  priestly 
office  the  Lord  is  called  Jesus,  and  from  His  kingly  office  Christ, 
also  from  His  priestly  office  He  is  called  in  the  word  Jehovah,  and 
Lord,  and  from  His  kingly  office,  He  is  called  God,  and  the  Holy 
One  of  Israel,  as  well  as  King. 

Redemption  pertains  to  both  offices. 

First — Redemption  itself  was  a  subjugation  of  the  hells,  a 
restoration  of  order  in  the  heavens,  and,  by  means  of  these,  a  prepa- 
ration for  a  new  spiritual  church. 

Second — Without  that  redemption  no  man  could  have  been 
saved,  nor  could  the  angels  have  continued  in  a  state  of  integrity. 

'Third — In  this  wise,  not  only  man,  but  the  angels  also,  were 
redeemed  by  the  Lord. 

Fourth— Redemption  was  a  work  purely  Divine. 

Fifth — This  Redemption  itself  could  not  have  been  accomplish- 
ed except  by  God  incarnated. 

Sixth — The  passion  of  the  cross  was  the  last  temptation  which 
the  Lord  as  the  greatest  Prophet  endured,  also  it  was  the  means  of 
glorifying  His  Human,  that  is  of  uniting  it  with  the  Divine  of  the 
Father,  but  it  was  not  redemption. 

Seventh — The  belief  that  the  passion  of  the  cross  was  redemption 
itself,  is  the  fundamental  error  of  the  church  and  this  error  together 
with  the  error  respecting  three  Divine  Persons  from  eternity  has  per- 
verted the  whole  church  to  such  an  extent  that  nothing  spiritual 
is  left  in  it." 

"The  Lord  came  into  the  world  in  the  fulness  of  times,  which 
was  when  He  was  no  longer  known  by  the  Jews,  and  when,  conse- 
quently, there  was  nothing  of  the  church  left;  and  unless  He  had 

[261 


REDEMPTION 

then  come  into  the  world,  and  revealed  Himself,  mankind  would 
have  perished  in  eternal  death.  As  He  Himself  says  (in  John  viii  124) 
For  if  ye  believe  not  that  I  am  be,  ye  shall  die  in  your  sins.  Every 
man  who  is  saved  ascends  into  heaven,  but  not  of  himself.  He 
ascends  by  the  Lord's  aid.  The  Lord  alone  ascended  of  Himself. 
The  essentials  of  the  church,  which  conjoin  themselves  with  a  faith 
in  one  God,  are  charity,  good  works,  repentance,  and  a  life  according 
to  the  Divine  laws;  and  because  these  together  with  faith  effect  and 
move  the  will  and  thought  of  man,  they  conjoin  man  with  the  Lord, 
and  the  Lord  with  man." 

"Hence  also  it  is  evident,  that  without  the  coming  of  the  Lord 
into  the  world,  no  mortal  could  have  been  saved,  and  they  are  saved 
who  believe  in  Him,  and  live  well,  for  it  is  according  to  order  that 
they  who  have  lived  well  shall  be  saved  and  that  they  who  have 
lived  ill  shall  be  condemned.  Consequently  it  is  impossible  that 
they  who  are  in  hell  can  of  the  Lord's  pure  mercy  be  brought  out 
therefrom  into  heaven  and  be  saved;  for  it  is  the  reception  of  the 
Lord's  mercy  while  they  lived  in  the  world  through  which  everyone 
is  saved.  They  who  receive  it  then  are  in  the  other  life  in  the  Lord's 
mercy,  for  they  are  then  in  the  capacity  of  receiving  it  there.  It  is 
according  to  order  for  all  in  the  other  life  to  be  associated  together 
according  to  the  life  which  they  have  acquired  to  themselves  in  the 
world;  the  evil  with  the  evil,  and  the  good  with  the  good.  Conse- 
quently it  is  not  possible  for  the  evil  and  the  good  to  be  together; 
neither  is  it  possible  for  those  to  be  in  good  who  are  evil  because 
good  and  evil  are  opposites,  and  the  one  destroys  the  other.  For 
this  reason  also  it  is  plain  that  it  is  not  possible  for  those  to  be  saved 
who  are  in  hell;  thus  that  it  is  not  possible  for  salvation  to  be  from 
mercy  alone  however  a  man  has  lived.  In  general  be  it  known  that 
a  man  has  not  been  regenerated  until  he  acts  from  the  affection  of 
good;  for  he  then  wills  good,  and  it  is  delightful  and  blessed  to  him 
to  do  it.  When  he  is  in  this  state  his  life  is  in  the  life  of  good,  and  he 
is  in  heaven,  for  what  universally  reigns  in  heaven  is  good;  the  truth 
which  is  of  faith  however  leads  man  to  good,  thus  to  heaven,  but 
does  not  place  him  in  heaven.  The  reason  of  this  is  that  in  the 

[27] 


CHRIST  AND  HIS  KINGDOM  COME 

other  life  all  are  associated  together  according  to  the  life  of  the  will, 
not  according  to  the  life  of  the  understanding;  for  where  the  will  is 
there  the  understanding  is,  but  not  the  reverse;  it  is  so  in  heaven, 
and  it  is  so  in  hell.  They  who  are  evil  are  not  sent  into  hell  until 
they  are  in  the  evil  of  their  life;  for  when  they  are  in  this,  they  are 
also  in  the  falsity  of  their  evil;  in  like  manner  they  who  are  in  good, 
are  in  heaven,  in  the  truth  of  their  good.  In  the  other  life  all  are 
reduced  to  the  state  of  having  one  mind,  namely,  that  what  they  will 
they  also  think,  and  they  do  not  think  differently  from  what  they 
will.  But  in  the  world  it  is  otherwise,  for  in  the  world  a  man  can 
think  differently,  and  even  understand  differently,  from  what  he 
wills;  but  this  in  order  that  he  may  be  reformed,  that  is,  may  under- 
stand good  though  he  wills  evil,  and  thus  may  be  led  by  his  under- 
standing to  will  good;  but  in  the  other  life  everyone  is  led  according 
to  his  will  which  has  been  acquired  in  the  world." 

"The  reason  why  all  religion  is  of  the  life,  is  that  after  death 
everyone  is  his  own  life,  for  the  life  stays  the  same  as  it  had  been  in 
this  world,  and  undergoes  no  change.  For  an  evil  life  cannot  be 
converted  into  a  good  one,  nor  a  good  life  into  an  evil  one,  because 
they  are  opposites,  and  conversion  into  what  is  opposite  is  extinction. 
And,  being  opposites,  a  good  life  is  called  Life,  and  an  evil  one,  Death. 
This  is  why  religion  is  of  life,  and  its  life  is  to  do  what  is  good." 

"With  the  one  who  was  in  faith  not  separated  from  charity, 
the  angel  spoke  as  follows:  'Friend,  who  are  you?'  'I  am  a 
Reformed  Christian/  'What  is  your  doctrine  and  the  religion  you 
have  from  it?*  'Faith,  and  Charity/  'These  are  two  things?' 
'They  cannot  be  separated/  'What  is  Faith?'  'To  believe  what 
the  Word  teaches/  'What  is  charity?'  'To  do  what  the  Word 
teaches/  'Have  you  only  believed  these  things,  or  have  you  also 
done  them?'  'I  have  also  done  them/ 

"The  angel  of  heaven  then  looked  at  him,  and  said: '  My  friend, 
come  with  me,  and  dwell  with  us. ' 

"Spiritual  faith  exists  with  those  who  do  not  commit  sins,  for 
those  who  do  not  commit  sins  do  things  that  are  good,  not  from 
themselves  but  from  the  Lord,  and  through  faith  become  spiritual. 

[28] 


REDEMPTION 

There  are  many  things  that  appear  to  be  mere  matters  of  faith, 
such  as  that  there  is  a  God;  that  the  Lord,  who  is  God,  is  the  Re- 
deemer and  Saviour;  that  there  is  a  heaven,  and  a  hell;  that  there 
is  a  life  after  death;  and  many  other  things  of  which  it  is  not  said 
that  they  are  to  be  done,  but  that  they  are  to  be  believed.  These 
things  of  faith  also  are  dead  with  a  man  who  is  in  evil,  but  are  living 
with  a  man  who  is  in  good.  The  reason  is  that  a  man  who  is  in 
good  not  only  acts  aright  from  the  will,  but  also  thinks  aright  from 
the  understanding,  and  this  not  only  before  the  world  but  also  before 
himself  when  he  is  alone.  Not  so  a  man  who  is  in  evil.  Faith  sepa- 
rated from  charity  is  no  faith,  because  charity  is  the  life  of  faith: 
its  soul,  and  its  essence.  And  where  there  is  no  faith,  because  no 
charity,  precisely  these,  there  is  no  church." 


29] 


THE  DIVINE  ESSE,  WHICH 
IS  JEHOVAH 


—  "The  one  God   is   called  Jehovah   from   Esse,  that  is 

because  He  alone  Is,  Was  and  Is  to  Be,  and  because  He  is  the 
First,  and  the  Last,  the  Beginning  and  the  Ending.  The  Alpha 
and  the  Omega. 

Second  —  The  one  God  is  Substance  Itself  and  Form  Itself  and 
'angels,  and  men  are  substances,  and  forms  from  Him,  and  so  far  as 
they  are  in  Him,  and  He  in  them  are  images,  and  likenesses  of  Him. 

Third  —  The  Divine  Esse  is  at  once  Esse  [Being]  in  Itself  and 
Existere  Manifestation  in  Itself. 

Fourth  —  It  is  impossible  for  the  Divine  Esse,  and  Existere  in 
Itself  to  produce  another  Divine  which  is  Esse  and  Existere  in  Itself, 
therefore  another  of  the  same  Essence  is  impossible. 

Fifth  —  The  doctrine  of  a  plurality  of  Gods  both  in  past  ages, 
and  at  the  present  day  sprang  solely  from  a  failure  to  understand 
the  Divine  Esse." 

"That  God  is  the  Itself,  the  Only,  and  the  First  which  is  called 
Esse,  and  Existere  in  Itself,  the  source  of  all  that  has  being,  and 
existence,  the  natural  man  is  wholly  unable  to  discover  by  his  own 
reason;  for  by  his  own  reason  the  natural  man  can  apprehend  only 
what  belongs  to  nature,  since  that  agrees  with  the  essential  nature  of 
his  reason,  because  from  his  infancy  and  childhood  nothing  else  had 
entered  into  his  reason.  But  because  man  was  so  created  as  to  be 
spiritual,  as  well  as  natural,  since  he  is  to  continue  to  live  after 
death,  and  then  to  live  among  those  who  are  spiritual  in  their  world. 
God  has  the  Word,  in  which  He  has  revealed  not  only  Himself,  but 
also  that  there  is  a  heaven  and  a  hell,  and  that  in  one  or  the  other 
of  these,  every  man  is  to  live  to  eternity  in  accordance  both  with  his 
life,  and  his  faith.  And  what  is  faith  but  to  see  spiritually  that 
God  is?  And  what  is  life  according  to  His  commandments,  but  an 

[3°] 


THE  DIVINE  ESSE,  WHICH  IS  JEHOVAH 

acknowledgment  in  act  that  from  Him  are  Salvation,  and  eternal 
life?  So  far  as  man  lives  under  Divine  direction  that  is,  suffers 
himself  to  be  led  by  God,  so  far  he  becomes  an  image  of  God  more 
and  more  interiorly.  These  are  two  things  that  must  coexist,  before 
man  can  be  said  to  live  well,  and  believe  rightly.  In  the  church 
these  two  are  called  the  internal,  and  the  external  (acting)  from  the 
internal,  and  the  internal  through  the  external,  thus  man  from  God, 
and  God  through  man.  But  on  the  other  hand,  if  the  internal  man's 
will  is  evil,  and  yet  the  external  acts  rightly,  they  both  act  none  the 
less  from  hell;  for  man's  willing  is  from  hell,  and  his  doing  is  hypo- 
critical; and  in  all  hypocrisy  his  willing,  which  is  infernal,  is  interiorly 
concealed  like  a  snake  in  the  grass,  or  a  worm  in  a  flower.  The  man 
who  knows  that  there  is  an  internal  and  an  external  man,  and  who 
also  knows  what  they  are,  and  that  the  two  can  act  as  one  actually, 
and  can  also  act  as  one  apparently,  and  who  knows  moreover,  that 
the  internal  man  lives  after  death,  and  the  external  is  buried, 
possesses  in  potency  the  arcana  both  of  heaven,  and  of  the  world  in 
abundance.  And  he  who  conjoins  these  two  men  in  himself  in 
good  becomes  happy  to  eternity;  while  he  who  divides  them,  and 
still  more  he  who  conjoins  them  in  evil,  becomes  unhappy  to  eternity. 
Wherefore  let  him  who  wishes  to  be  eternally  happy  know,  and  be- 
lieve that  he  will  live  after  death.  Let  him  think  of  this,  and  keep 
it  in  mind,  for  it  is  the  truth.  Let  him  also  know  and  believe  that 
the  Word  is  the  only  doctrine  which  teaches  how  a  man  must  live 
in  the  world  in  order  to  be  happy  to  eternity.  Be  it  known  also, 
that  all  the  good  a  man  has  thought  and  done  from  infancy  even  to 
the  last  of  his  life,  remains;  in  like  manner  all  the  evil,  so  that  not 
the  least  of  it  completely  perishes.  Both  are  inscribed  on  his  book 
of  life,  and  on  his  nature.  From  these  he  has  formed  for  himself 
a  life,  and  so  to  speak  a  soul,  which  after  death  is  of  corresponding 
quality,  and  when  a  man  comes  into  the  other  life,  if  he  has  lived 
in  the  good  of  love,  and  of  chanty,  the  Lord  then  separates  his  evils, 
and  what  is  good  with  him  elevates  him  into  heaven." 

except  your  righteousness  shall  exceed  the  righteousness 

of  the  scribes  and  Pharisees  ye  shall  in  no  case  enter  into  the  kingdom 
of  heaven.  St.  Matthew  v:2o. 


CHRIST  AND  HIS  KINGDOM  COME 

"Signifies  that  unless  the  life  is  internal,  and  from  that  is  ex- 
ternal, heaven  is  not  in  man,  and  man  is  not  received  into  heaven. 
Righteousness  signifies  that  the  life  must  be  internal,  and  not  external 
without  the  internal.  That  to  know  the  things  that  are  of  the  Word, 
and  of  the  doctrine  of  the  church  does  not  make  a  man  spiritual  but 
a  life  according  to  those  things  that  the  Lord  has  commanded  in  the 
Word.  That  the  Word  is  holy  and  Divine  from  inmosts  to  outer- 
mosts  is  not  evident  to  the  man  who  leads  himself,  but  is  evident  to 
the  man  whom  the  Lord  leads.  For  the  man  who  leads  himself 
sees  only  the  external  of  the  Word,  and  judges  from  its  style;  but 
the  man  whom  the  Lord  leads  judges  of  the  external  of  the  Word 
from  the  holiness  that  is  in  it.  The  Word  is  like  a  garden,  that  may 
be  called  a  heavenly  paradise,  in  which  are  dainty  and  delightful 
things  of  every  kind,  dainties  from  the  fruits,  and  delightful  things 
from  the  flowers;  and  in  the  middle  of  it,  trees  of  life,  and  near  them 
fountains  of  living  water,  and  round  about  trees  of  the  forest,  and 
near  them  rivers.  The  man  who  leads  himself  judges  of  that 
paradise,  which  is  the  Word,  from  its  circumference,  where  the  trees 
of  the  forest  are;  but  the  man  whom  the  Lord  leads  judges  of  it 
from  the  middle  of  it  where  the  tree  of  life  is.  Now  since  the  Word 
is  the  Divine  truth,  and  this  proceeds  from  the  Lord's  Divine  Being 
[Esse]  as  light  proceeds  from  the  sun,  it  follows  as  a  consequence 
that  the  Lord  is  the  Word  because  He  is  the  Divine  truth.  The 
Lord  is  God  because  He  is  also  the  Divine  good,  and  the  Divine 
truth;  and  this  is  what  is  meant  by  the  Word,  that  was  with  God,  and 
was  God,  and  also  was  the  light  that  enlighteneth  every  man,  and  that 
also  became  flesh,  that  is,  Man  in  the  world.  That  when  the  Lord 
was  in  the  world  He  was  the  Divine  truth,  which  is  the  Word,  He 
Himself  teaches  in  many  passages  where  He  calls  Himself  the  Light, 
also  where  He  calls  Himself  the  Way,  the  'Truth  and  the  Life,  and 
where  He  says  the  Spirit  of  'Truth  proceeds  from  Him.  When  the 
Lord  was  transfigured  He  represented  the  Word,  His  face  that  shone 
as  the  sun  represented  the  Divine  good,  and  His  garments,  which 
were  bright  as  the  light  and  white  as  snow,  represented  its  Divine 
truth.  Because  God  is  life,  it  follows  that  He  is  uncreated.  He  is 

[32] 


THE  DIVINE  ESSE,  WHICH  IS  JEHOVAH 

uncreated  because  life  can  create  but  cannot  be  created,  for  to  be 
created  is  to  have  existence  from  another,  and  if  life  had  existence 
from  another  there  would  be  another  being  even  as  to  life,  and  that 
life  would  be  life  in  itself.  This  First,  which  has  being  (Esse)  in 
itself  and  from  which  all  things  have  been  created,  is  God,  who  is 
called  Jehovah  because  He  is  Being  in  Himself.  Now  as  there  can 
be  no  Being  unless  it  exists,  so  being  and  existing  in  God  are  one. 
This,  therefore,  is  the  life  itself — which  is  God  and  which  is  Man. 
God  has  all  power,  and  men  and  angels  have  none  at  all,  because 
God  alone  is  life,  and  men  and  angels  are  only  recipients  of  life,  and 
life  is  that  which  acts,  and  the  recipient  of  life  that  which  is  acted 
upon.  To  the  man  who  acknowledges  that  all  things  of  his  life  are 
from  the  Lord,  the  Lord  gives  the  delight  and  blessedness  of  His  love, 
so  far  as  the  man  acknowledges  this  and  performs  uses.  Thus 
when  man  by  acknowledgment  and  by  faith  from  love,  as  if  from 
himself,  ascribes  to  the  Lord  all  things  of  his  life,  the  Lord  in  turn 
ascribes  to  man  the  good  of  His  life,  which  carries  with  it  every 
happiness  and  every  blessedness,  and  also  enables  him  to  feel  and 
perceive  interiorly  and  exquisitely  this  good  to  be  in  himself  as  if 
it  were  his  own,  and  the  more  exquisitely  in  proportion  as  man  from 
the  heart  wills  that  which  he  acknowledges  by  faith.  The  percep- 
tion is  then  reciprocal,  for  the  perception  that  He  is  in  man  and 
man  is  in  Him  is  grateful  to  the  Lord,  and  the  perception  that  he  is 
in  the  Lord  and  the  Lord  in  him  is  gratifying  to  man.  Such  is  the 
union  of  the  Lord  with  man  and  of  man  with  the  Lord  by  means 
of  love.  The  Divine  love,  which  is  life  itself,  is  not  simply  love,  but 
is  the  proceeding  Divine;  and  the  proceeding  Divine  is  the  Lord 
Himself.  The  Lord  is  indeed  in  the  sun  which  appears  to  angels 
in  the  heavens,  and  from  which  proceed  love  as  heat,  and  wisdom 
as  light;  yet  outside  of  that  sun,  love  with  wisdom  is  also  the  Lord. 
Since,  therefore,  love  proceeding  from  the  Lord  as  a  sun  is  the  Lord 
Himself,  and  this  love  is  life  itself,  it  follows  that  the  love  itself 
which  is  life,  is  Man;  thus  it  contains  in  infinite  form  the  things  that 
are  in  man,  one  and  all.  These  are  conclusions  from  what  has  been 
said  about  the  life  of  all  things  from  the  Lord.  In  fact,  love  is  Esse, 
and  wisdom  is  Existere." 

[33] 


THE  OMNIPOTENCE, 

OMNISCIENCE  AND  OMNIPRES- 

ENCE OF  GOD 


—  -"  Omnipotence,  Omniscience,  and  Omnipresence  pertain 

to  the  Divine  wisdom  from  the  Divine  love. 

Second  —  The  Omnipotence,  Omniscience  and  Omnipresence  of 
God  can  be  clearly  understood,  only  when  it  is  known  what  order  is, 
and  when  it  is  known  that  God  is  order,  and  that  He  introduced 
order  into  the  universe  and  into  each,  and  all  things  of  it  at  the  time 
of  their  creation. 

Third  —  God's  Omnipotence  in  the  universe,  and  in  each  and  all 
things  of  it,  proceeds  and  operates  in  accordance  with  the  laws  of 
his  order. 

Fourth  —  God  is  Omniscient,  that  is,  He  perceives,  sees  and 
knows  each  thing  and  all  things,  even  to  the  most  minute,  that  take 
place  according  to  order,  and  from  these,  the  things  also  that  take 
place  contrary  to  order. 

Fifth  —  God  is  omnipresent  from  the  firsts  to  the  lasts  of  His  order. 

Sixth  —  Man  was  created  a  form  of  Divine  order. 

Seventh  —  From  the  Divine  Omnipotence  man  has  power  over 
evil,  and  falsity,  and  from  the  Divine  Omniscience  has  wisdom  re- 
specting what  is  good,  and  true,  and  from  the  Divine  Omnipresence 
is  in  God  just  to  the  extent  that  he  lives  in  accordance  with  Divine 
order." 

"To  sit  at  the  right  hand  of  power  signifies  the  Lord's  Divine 
omnipotence  over  the  heavens,  and  over  the  earths,  after  He  had 
subjugated  the  hells,  and  glorified  His  Human.  To  come  upon 
the  clouds  of  heaven,  signifies  by  means  of  Divine  truth  in  the 
heavens;  for  after  the  Lord  united  His  Human  to  the  Divine  Itself 
then  Divine  truth  proceeds  from  Him,  and  He  Himself  with  angels, 

[34] 


THE  OMNIPOTENCE.  OMNISCIENCE  AND  OMNIPRESENCE  OF 

and  with  men  is  in  Divine  truth  in  which,  and  from  which  is  Divine 
Omnipotence.  From  His  omnipotence  God  created  the  universe, 
and  at  the  same  time  introduced  order  into  each  thing,  and  all 
things  in  it.  From  His  omnipotence  God  also  preserves  the  uni- 
verse, and  unceasingly  watches  over  the  order  of  it  with  its  laws; 
and  when  anything  falls  from  order  He  brings  it  back,  and  makes  it 
whole  again.  Furthermore,  from  His  omnipotence  God  instituted 
the  church,  and  revealed  the  laws  of  its  order  in  the  Word;  and  when 
it  fell  from  order  He  restored  it;  and  when  it  wholly  fell  away,  He 
Himself  came  down  into  the  world,  and  putting  on  omnipotence 
by  means  of  the  Human  then  assumed,  He  re-established  it.  From 
His  omnipotence,  and  omniscience  God  searches  every  man  after 
death,  and  prepares  the  righteous  or  the  sheep,  for  their  places  in 
heaven,  and  establishes  a  heaven  for  them;  while  He  prepares  the 
unrighteous,  or  the  goats,  for  their  places  in  hell,  and  establishes  a 
hell  for  them.  Moreover,  there  is  granted  to  every  man  after  death 
ample  means  of  amending  his  life,  if  that  be  possible.  All  are 
taught  and  led  by  the  Lord  by  means  of  angels;  and  as  they  then 
know  that  they  are  living  after  death,  and  that  there  is  a  heaven, 
and  a  hell,  they  at  first  receive  truths;  but  those  that  in  the  world 
did  not  acknowledge  God  and  shun  evils  as  sins  soon  weary  of  truths, 
and  withdraw;  while  those  that  acknowledged  truths  with  the  lips 
but  not  with  the  heart  are  like  the  foolish  virgins  who  had  lamps 
but  no  oil,  and  who  begged  oil  of  others,  and  who  went  away  and 
bought,  and  yet  were  not  admitted  to  the  wedding.  Lamps  signify 
truths  of  faith,  and  oil  signifies  the  good  of  charity.  From  this  it 
can  be  seen  that  the  Divine  providence  makes  it  possible  for  every- 
one to  be  saved,  and  that  man  himself  is  to  blame  if  he  is  not  saved. 
That  to  shun  evils  as  sins  is  the  Christian  religion  itself." 

"Everyone  who  becomes  an  angel  carries  his  heaven  within 
him,  because  he  carries  within  him  the  love  that  belongs  to  his 
heaven;  for  man  by  creation  is  a  lesser  likeness,  image,  and  type 
of  the  great  heaven;  and  the  human  form  is  nothing  else;  so  that 
everyone  enters  that  heavenly  society  whose  form  he  is  as  an 
individual  likeness;  consequently  when  he  enters  into  that  society 

[35] 


CHRIST  AND  HIS  KINGDOM  COME 

he  enters  a  form  correspondent  to  his  own,  thus  he  enters  the  society 
as  if  entering  into  himself  from  himself,  and  as  if  from  the  society 
into  the  society  in  himself,  and  partakes  of  its  life  as  his  own,  and 
of  his  own  life  as  its  life.  Every  society  is  like  a  common  body,  the 
angels  therein  are  like  parts  of  which  the  general  co-exists.  From 
this  it  now  follows  that  those  who  are  in  evils,  and  in  consequent 
falsities  have  formed  in  themselves  a  likeness  of  hell,  and  this  is 
what  suffers  torture  in  heaven  from  the  influx  and  vehemence  of 
the  activity  of  opposite  against  opposite;  for  infernal  love  is  the 
opposite  of  heavenly  love,  and  the  delights  of  the  two  loves  come 
into  collision  like  hostile  forces,  and  destroy  each  other  when  they 
meet.  Love  becomes  spiritual  and  celestial  by  a  life  according  to 
the  truths  of  wisdom  which  the  understanding  teaches  and  requires. 
Love  imbibes  these  truths  by  means  of  its  understanding,  and  not 
from  itself;  for  love  cannot  elevate  itself  unless  it  knows  truths, 
and  these  it  can  learn  only  by  means  of  an  elevated  and  enlightened 
understanding;  and  then  so  far  as  it  loves  truths  in  the  practice  of 
them,  so  far  it  is  elevated;  for  to  understand  is  one  thing,  and  to  will 
is  another.  There  are  those  who  understand,  and  talk  about  the 
truths  of  wisdom,  yet  neither  will,  nor  practice  them.  When,  there- 
fore, love  puts  into  practice  the  truths  of  light  which  it  understands, 
and  speaks,  it  is  elevated.  This  one  can  see  from  reason  alone;  for 
what  kind  of  a  man  is  he  who  understands  the  truths  of  wisdom  and 
talks  about  them,  while  he  lives  contrary  to  them?  Love  purified 
by  wisdom  becomes  spiritual,  and  celestial,  for  the  reason  that  man 
has  three  degrees  of  life,  called  natural,  spiritual,  and  celestial,  and 
he  is  capable  of  elevation  from  one  degree  into  another.  Yet  he  is 
not  elevated  by  wisdom  alone,  but  by  a  life  according  to  wisdom, 
for  a  man's  life  is  his  love.  That  those  who  are  in  celestial  love  have 
wisdom  inscribed  on  their  life  and  not  on  the  memory/' 


THE  INFINITY  OF  GOD,  OR  HIS 
IMMENSITY  AND  ETERNITY 


—  -"  God  is  Infinite  because  He  is  Being,  and  Existence  in 

Himself,  because  all  things  in  the  universe  have  their  being, 
and  existence  from  Him. 

Second  —  God  is  Infinite  because  He  was  before  the  world  was, 
thus  before  spaces,  and  times  arose. 

'Third  —  Since  the  creation  of  the  world  God  is  in  space  without 
space,  and  in  time  without  time. 

Fourth  —  In  relation  to  spaces  God's  Infinity  is  called  Immensity, 
while  in  relation  to  times  it  is  called  Eternity,  but  although  they  are 
so  related  there  is  nothing  of  space  in  His  Immensity,  and  nothing 
of  time  in  His  Eternity. 

Fifth  —  The  Infinity  of  God  can  be  seen  by  enlightened  reason, 
in  very  many  things  in  the  world. 

Sixth  —  Every  created  thing  is  finite;  and  the  Infinite  is  in 
finite  things  as  in  its  receptacles,  and  is  in  man  as  in  its  images." 

"That  God,  with  the  Divine  that  goes  forth  directly  from  Him, 
is  not  in  space,  although  He  is  omnipresent,  and  is  present  with 
every  man  in  the  world,  and  with  every  angel  in  heaven,  and  every 
spirit  under  heaven,  is  beyond  the  comprehension  of  merely  natural 
thought  but  may  in  some  measure  be  comprehended  by  spiritual 
thought.  " 

"God  is  present  in  space  without  space,  and  in  time  without 
time,  because  He  is  always  the  same  from  eternity  to  eternity;  thus 
He  is  the  same  since  the  world  was  created  as  before,  and  as  before 
creation  there  were  in  God,  and  in  His  sight  no  spaces,  and  no  times, 
but  only  since,  and  as  He  is  always  the  same,  so  is  He  in  space 
without  space,  and  in  time  without  time.  In  consequence  of  this, 
nature  is  separate  from  Him,  and  yet  He  is  omnipotent  in  nature; 

[37] 


CHRIST  AND  HIS  KINGDOM  COME 

almost  as  life  is  present  in  every  substantial,  and  material  part  of 
man,  and  yet  does  not  mingle  itself  with  it;  or  it  may  be  compared 
to  light  in  the  eye,  or  sound  in  the  ear,  taste  in  the  tongue,  or  to  the 
ether  that  pervades  all  solid,  and  liquid  matters,  and  holds  the 
terraqueous  globe  together,  and  causes  motion,  and  so  on.  If 
these  agencies  were  withdrawn,  these  substantialized,  and  ma- 
terialized forms  would  instantly  collapse,  or  fall  asunder.  Even 
the  human  mind,  if  God  were  not  everywhere,  and  always  present 
in  it,  would  burst  like  a  bubble  in  the  air,  and  both  brains,  in  which 
the  mind  acts  from  first  principles,  would  go  off  into  froth,  and  thus 
everything  human  would  become  dust  of  the  earth,  or  an  odor 
floating  in  the  air." 

"In  relation  to  spaces  God's  infinity  is  called  immensity,  be- 
cause immense  is  a  term  applied  to  what  is  great,  and  large,  and 
to  extension,  and  its  spaciousness.  But  in  relation  to  times  God's 
infinity  is  called  eternity,  because  to  eternity  is  an  expression  applied 
to  what  is  progressive,  which  is  measured  by  time  without  limit." 

"To  the  angels  in  heaven  the  immensity  of  God  means  His 
Divinity  in  respect  to  His  Esse,  and  His  Eternity.  His  Divinity 
in  respect  to  His  Existere.  Also  immensity  means  His  Divinity 
in  respect  to  love,  and  eternity  in  respect  to  wisdom." 

"In  the  created  universe,  no  two  things  can  be  found  that  are 
identical.  And  that  no  two  effects  can  be  found  that  are  identical 
among  things  successive  in  the  world  may  be  inferred  from  the  earth's 
revolution,  in  that  the  mutation  of  its  poles  forever  prevents  a 
return  to  any  former  position.  This  is  also  clearly  evident  in  human 
faces,  in  that  throughout  the  entire  world  there  can  be  found  no  one 
face  that  is  precisely  alike,  or  the  same  as  another,  nor  can  be  to 
eternity.  This  infinite  variety  would  be  impossible  except  from  an 
infinity  in  God  the  Creator.  No  one  person's  disposition  is  pre- 
cisely like  that  of  another  from  which  the  saying,  many  men>  many 
mindS)  and  so  no  one's  mind,  that  is  his  will,  and  understanding  is 
exactly  like,  or  the  same  as  another's;  and  in  consequence  the  tone 
of  any  man's  speech,  or  the  thought  in  which  it  originates,  or  an 
act  in  regard  either  to  movement,  or  affection,  is  never  exactly  like 

[38] 


THE  INFINITY  OF  GOD,  OR  HIS  IMMENSITY  AND  ETERNITY 

another's.  The  infinity  of  God  the  Creator  can  also  be  seen  in  the 
infinite  number  of  the  stars,  which  are  so  many  suns,  and  therefore 
so  many  systems.  That  there  are  other  earths  in  the  starry  heavens 
upon  which  men,  beasts,  birds,  and  plants  exist." 

"Furthermore,  the  expanse,  originates  in  the  center,  and  not 
the  reverse,  and  the  center  of  life,  which  is  the  sun  of  the  angelic 
heaven,  is  the  Divine  love  most  nearly  going  forth  from  God,  who  is 
in  the  midst  of  that  sun;  and  since  the  expanse  of  that  center, 
which  is  called  the  spiritual  world,  is  from  that  origin;  and  since 
from  that  spiritual  sun  the  sun  of  the  world  sprang,  and  from  it  its 
expanse,  which  is  called  the  natural  world,  it  is  plain  that  the  uni- 
verse was  created  by  God. " 

"Let  everyone  beware  of  thinking  that  the  sun  of  the  spiritual 
world  is  God  Himself.  God  Himself  is  a  Man.  The  first  proceeding 
from  His  Love,  and  Wisdom  is  that  fiery  spiritual  (substance) 
which  appears  before  the  angels  as  a  sun.  When,  therefore,  the  Lord 
manifests  Himself  to  the  angels  in  person,  He  manifests  Himself 
as  a  Man;  and  this  sometimes  in  the  sun,  sometimes  outside  of  it." 

"The  sun  of  the  spiritual  world  appears  at  a  distance  from  the 
angels,  because  they  receive  Divine  Love  and  Divine  Wisdom  in 
the  measure  of  heat  and  light  that  is  adequate  to  their  states. 
For  an  angel,  because  created  and  finite,  cannot  receive  the  Lord 
in  the  first  degree  of  heat,  and  light,  such  as  is  in  the  sun;  if  he  did 
he  would  be  entirely  consumed.  The  Lord,  therefore,  is  received 
by  angels  in  a  degree  of  heat,  and  light  corresponding  to  their  love, 
and  wisdom.  The  Divine  Itself  is  pure  love,  and  pure  love  is  like  a 
fire  which  is  more  ardent  than  the  fire  of  the  sun  of  this  world, 
and  therefore  if  the  Divine  love  in  its  purity  were  to  flow  into  any 
angel,  spirit,  or  man,  he  would  utterly  perish.  Hence  it  is  that 
Jehovah,  or  the  Lord,  is  in  the  Word  so  often  called  a  consuming 
fire.  Moreover  if  the  light  from  the  flame  of  the  Divine  love,  which 
light  is  Divine  truth,  were  to  flow  in,  without  abatement,  from  its 
own  fiery  splendor,  it  would  blind  all  who  are  in  heaven." 

"The  Lord  not  only  is  in  heaven,  but  also  is  heaven  itself;  for 
love  and  wisdom  are  what  make  the  angel,  and  these  two  are  the 

139] 


CHRIST  AND  HIS  KINGDOM  COME 

Lord's  in  the  angels;  from  which  it  follows  that  the  Lord  is  heaven. 
For  angels  are  not  angels  from  what  is  their  own;  what  is  their  own 
is  altogether  like  what  is  man's  own,  which  is  evil.  An  angel's  own 
is  such  because  all  angels  were  once  men,  and  this  own  clings  to  the 
angels  from  their  birth.  It  is  only  put  aside,  and  so  far  as  it  is  put 
aside  the  angels  receive  love,  and  wisdom,  that  is,  the  Lord,  in 
themselves. " 

Before  the  mountains  were  brought  forth,  or  ever  tbou  badst 
formed  the  earth,  and  the  world,  even  from  everlasting  to  everlasting 
thou  art  God.  Psalm  xc:2. 

^The  earth  is  the  Lord's,  and  the  fulness  thereof;  the  world,  and 
they  that  dwell  therein.  Psalm  xxiv:i. 


[40] 


FAITH  AND  CHARITY 

"That  true  faith  is  the  one  only  faith  which  is  a  faith 
in  the  Lord  God  the  Saviour  Jesus  Christ,  and  this  is  held  by 
those  who  believe  Him  to  be  the  Son  of  God,  the  God  of  Heaven, 
and  earth,  and  one  with  the  Father. 

Second — Spurious  faith  is  all  faith  that  departs  from  the  true 
faith,  which  is  the  one  only  faith,  and  this  is  the  faith  that  is  held  by 
those  who  climb  up  some  other  way,  and  regard  the  Lord  not  as 
God,  but  as  a  mere  man. 

Third — Man  acquires  faith  by  going  to  the  Lord,  learning  truths 
from  the  Word,  and  living  according  to  them. 

Fourth — An  abundance  of  truths  cohering,  as  if  in  a  bundle, 
exalts  and  perfects  faith. 

Fifth — Faith  without  charity  is  not  faith,  and  charity  without 
faith  is  not  charity,  and  neither  has  life  except  from  the  Lord. 

Sixth — The  Lord,  charity,  and  faith  make  one,  like  life,  will 
and  understanding  in  man;  and  if  they  are  divided,  each  perishes 
like  a  pearl  reduced  to  powder. 

Seventh — The  Lord  is  charity,  and  faith  in  man,  and  man  is 
charity,  and  faith  in  the  Lord. 

Eighth — Charity,  and  faith  are  together  in  good  works. 

Ninth — In  the  evil,  there  is  no  faith." 

"Men  ought  to  believe,  that  is,  have  faith  in  God,  the  Saviour 
Jesus  Christ,  because  that  is  a  faith  in  a  visible  God,  within  whom 
is  the  invisible;  and  faith  in  a  visible  God,  who  is  at  once  Man,  and 
God,  enters  into  a  man;  for  faith  in  its  essence  is  spiritual  but  in  its 
form,  is  natural;  consequently  with  man  such  a  faith  becomes 
spiritual  natural." 

"There  are  three  things  by  which  faith  is  formed  in  man. 

First — By  going  to  the  Lord. 


CHRIST  AND  HIS  KINGDOM  COME 

Second — By  learning  truths  from  the  Word. 

Third — By  living  according  to  them." 

"Saving  faith  arises  when  the  three  are  conjoined,  and  becomes 
such  as  the  conjunction  is.  When  these  three  are  separated,  faith 
is  like  a  sterile  seed,  which  when  dropped  in  the  earth,  moulders 
into  dust.  But  when  the  three  are  conjoined,  faith  is  like  a  seed 
in  the  ground,  which  grows  up  to  a  tree,  and  the  fruit  of  it  is  accord- 
ing to  their  conjunction.  Where  these  three  things  are  separated, 
faith  is  like  an  egg  which  contains  no  prolific  principle;  but  where 
they  are  conjoined,  faith  is  like  an  egg  that  can  produce  a  beautiful 
bird.  Truth  is  the  essence  of  faith,  therefore,  as  the  truth  is,  such 
is  the  faith;  without  truths  it  is  a  wandering  faith,  but  with  it,  it  is 
fixed." 

"The  Lord's  Word  is  a  great  deep  of  truths,  from  which  comes 
all  angelic  wisdom,  although  to  the  man  who  knows  nothing  of 
its  spiritual,  and  celestial  meanings  it  appears  like  water  in  a  pitcher. 
In  the  Word  seed  means  nothing  but  truths,  field  means  doctrine, 
and  garden  means  wisdom.  The  human  mind  is  like  soil,  in  which 
spiritual,  and  natural  truths  are  implanted  like  seeds,  and  may  be 
endlessly  multiplied.  Man  derives  this  from  the  infinity  of  God, 
who  is  perpetually  in  man  with  his  heat,  and  light,  and  the  faculty 
of  generating.  It  must  be  understood,  therefore,  that  all  things 
that  are  spiritual  are  from  heat,  and  light  of  the  sun  of  the  spiritual 
world.  These  are  spiritual  because  they  contain  spirit  and  life; 
while  all  things  natural  are  from  the  heat,  and  light  of  the  sun  of 
the  natural  world  which  received  in  themselves  are  without  spirit 
and  life.  The  heat,  and  light  that  go  forth  from  the  Lord  as  a  sun 
contain  in  their  bosom  all  the  infinities  that  are  in  the  Lord;  the 
heat  all  the  infinities  of  His  love,  and  the  light  all  the  infinities  of 
His  wisdom,  thus  to  infinity  all  the  good  pertaining  to  charity,  and 
all  the  truths  pertaining  to  faith.  This  is  because  the  sun  is  itself 
everywhere  present  in  its  heat,  and  light;  it  is  the  circle  most  closely 
surrounding  the  Lord  emanating  both  from  the  Divine  love,  and 
from  His  Divine  wisdom;  for  the  Lord  is  in  the  midst  of  that  sun." 

For  the  Lord  God  is  a  sun,  and  shield:  the  Lord  will  give  grace y 


FAITH  AND  CHARITY 

and  glory:  no  good  thing  will  He  withhold  from  them  that  walk  up- 
rightly .  Psalm  Ixxxi v :  1 1 . 

"That  in  God  there  are  infinite  things  anyone  may  convince 
himself  who  believes  that  God  is  a  Man;  for,  being  a  Man,  He  has 
a  body,  and  every  thing  pertaining  to  it,  that  is,  a  face,  breast, 
abdomen,  loins  and  feet;  for  without  these  He  would  not  be  a  Man. 
And  having  these,  He  also  has  eyes,  ears,  nose,  mouth,  and  tongue; 
also  the  parts  within  man,  as  the  heart  and  lungs,  and  their  de- 
pendencies, all  of  which,  taken  together,  make  man  to  be  a  man. 
In  a  created  man  these  parts  are  many,  and  regarded  in  their  details 
of  structure  are  numberless;  but  in  God-Man  they  are  infinite,  noth- 
ing whatever  is  lacking,  and  from  this  He  has  infinite  perfection. 
This  comparison  holds  between  the  uncreated  Man  who  is  God, 
and  created  man  because  God  is  a  Man;  and  He  Himself  says  that 
the  man  of  this  world  was  created  after  His  image  and  in  His  likeness. 
(Genesis  i  126,27.)" 

"How  important  it  is  to  have  a  correct  idea  of  God  can  be 
known  from  the  truth  that  the  idea  of  God  constitutes  the  inmost 
of  thoughts  with  all  who  have  religion,  for  all  things  of  religion,  and 
all  things  of  worship  look  to  God.  And  since  God,  universally  and 
in  particular,  is  in  all  things  of  religion  and  of  worship,  without  a 
proper  idea  of  God  no  communication  with  the  heavens  is  possible. 
From  this  it  is  that  in  the  spiritual  world  every  nation  has  its  allotted 
place  in  accordance  with  its  idea  of  God  as  a  Man;  for  in  this  idea, 
and  in  no  other,  is  the  idea  of  the  Lord.  That  man's  state  of  life 
after  death  is  according  to  the  idea  of  God  in  which  he  has  become 
confirmed,  is  manifest  from  the  opposite  of  this,  namely,  that  the 
denial  of  God,  and  in  the  Christian  world,  the  denial  of  the  Divinity 
of  the  Lord,  constitutes  hell." 

"Acknowledgment,  faith,  and  love  to  the  Lord  are  the  prin- 
ciples of  all  things  of  worship  within  the  church,  for  acknowledgment, 
faith  and  love  conjoin;  acknowledgment,  and  faith  conjoin  there 
what  is  of  the  understanding,  and  love  what  is  of  the  will,  and  these 
two  things  make  the  whole  man.  He  therefore  who  within  the 
church  does  not  acknowledge  the  Lord  has  no  conjunction  with 

[43] 


CHRIST  AND  HIS  KINGDOM  COME 

the  Divine,  FOR  ALL  THE  DIVINE  is  IN  THE  LORD  and  from  the  Lord, 
and  where  there  is  no  conjunction  with  the  Divine,  there  is  no 
salvation.  From  this  it  is  that  worship  from  any  other  faith,  and 
from  any  other  love  than  those  which  are  directed  to  the  Lord  is 
not  worship. 

Faith  separated  from  charity  makes  all  things  dead,  while  faith 
joined  with  charity  makes  all  things  alive.  This  making  alive,  and 
making  dead  can  be  seen  to  the  life  in  our  spiritual  world,  because 
here  faith  is  light,  and  charity  is  heat.  Where  faith  is  joined  to 
charity  there  are  paradisal  gardens,  flower-beds,  and  grass-plots. 
But  when  faith  is  separated  from  charity  there  is  not  grass  and  where 
there  is  any  green  it  is  from  briars  and  thorns." 

"Charity  is  the  complex  of  all  things  pertaining  to  the  good 
that  a  man  does  to  his  neighbor,  while  faith  is  the  complex  of  all 
things  pertaining  to  the  truth  that  a  man  thinks  respecting  God, 
and  things  Divine.  It  is  an  unchanging  truth,  that  for  a  man  to 
have  spiritual  love,  and  therefore  salvation,  faith  and  charity  must 
not  be  separated.  Charity  itself,  is  acting  justly  and  faithfully 
in  the  office,  business,  and  employment  in  which  a  man  is  engaged, 
because  all  that  such  a  man  does  is  of  use  to  society,  and  use  is  good; 
and  good  in  a  sense  abstracted  from  person  is  the  neighbor.  The 
man  who  thus  practices  charity  becomes  more  and  more  charity 
in  form;  for  justice  and  fidelity  form  his  mind,  and  the  practice  of 
these  forms  his  body.  In  the  doctrine  of  charity  this  holds  the 
first  place;  that  the  first  thing  of  charity  is  not  to  do  evil  to  the 
neighbor;  and  to  do  good  to  him  holds  the  second  place.  Man 
ought  to  know  that  the  good  that  a  man  does  by  means  of  his  body 
proceeds  from  his  spirit,  or  out  of  his  internal  man,  the  internal  man 
being  the  spirit  which  lives  after  death.  The  man  of  the  church 
who  is  in  the  good  of  love  from  the  truths  of  faith,  and  in  the  truths 
of  faith  from  the  good  of  love,  is  in  respect  to  the  interiors  of  his 
mind,  an  angel  of  heaven;  and  being  such  he  after  death  enters 
heaven,  and  there  enjoys  happiness  in  proportion  to  the  state  of 
conjunction  of  his  love,  and  faith.  That  to  live  well  is  charity,  and 
that  to  believe  well  is  faith.  Charity  therefore  is  an  internal  affec- 

[44] 


FAITH  AND  CHARITY 

tion  from  which  man  wills  to  do  good,  and  this  without  remunera- 
tion; the  delight  of  his  life  consists  in  doing  it.  With  them  who  do 
good  from  internal  affection,  there  is  charity  in  each  thing  which 
they  think,  and  speak,  and  which  they  will,  and  do;  it  may  be  said 
that  a  man  and  an  angel  as  to  his  interiors,  is  charity,  when  good 
is  his  neighbor." 

"He  who  does  not  know  that  the  end,  or  what  is  the  same  the 
love  makes  the  spiritual  life  of  a  man,  consequently  that  a  man  is 
where  his  love  is,  in  heaven  if  the  love  is  heavenly,  in  hell  if  the  love 
is  infernal.  That  love  makes  heaven,  and  because  it  makes  heaven, 
it  also  makes  the  church;  for  all  the  societies  of  heaven,  and  they  are 
innumerable,  as  well  as  all  within  each  society,  are  arranged  accord- 
ing to  the  affections  of  love;  so  that  it  is  affection,  or  love,  according 
to  which  all  things  are  in  heaven,  and  not  one  person  has  his  place 
according  to  faith.  Spiritual  affection,  or  love  is  charity;  it  is  evi- 
dent, therefore,  that  no  one  can  ever  enter  heaven  if  he  is  not  in 
charity.  Heaven  is  the  consociation  of  angels  with  the  Lord  by 
love,  and  their  consociation  among  themselves  by  charity,  and  the 
consequent  communication  of  all  delights,  and  felicities." 

"All  who  live  in  good  wherever  they  are,  and  acknowledge  one 
God,  are  accepted  by  the  Lord,  and  come  into  heaven,  since  all 
who  are  in  good  acknowledge  the  Lord,  because  good  is  from  the 
Lord,  and  the  Lord  is  in  good.  As  thought  about  God  is  what  pri- 
marily opens  heaven,  so  thought  against  God  is  what  primarily 
closes  heaven.  Everyone  who  thinks  of  God  from  essence  makes 
one  God,  saying,  'God  created  us,  the  same  God  redeemed  and 
saves  us,  and  He  also  enlightens  and  instructs  us.  The  faith  of 
the  New  Church  is  a  faith  in  one  God,  who  is  at  once  Creator,  Re- 
deemer, and  Saviour.  The  faith  of  the  former  church  is  a  faith  of 
the  night,  yea,  it  is  not  known  whether  it  be  within  man,  or  without 
him,  because  nothing  of  man's  will  and  reason  enters  into  it,  no,  nor 
charity,  good  works,  repentance,  the  Law  of  the  Decalogue,  with 
many  other  things,  which  really  exist  in  the  mind  of  man.  Now,  a 
faith  of  night,  and  a  faith  of  light,  cannot  be  together  any  more 
than  an  owl,  and  a  dove  in  one  nest.  There  is  a  further  reason  why 

[451 


CHRIST  AND  HIS  KINGDOM  COME 

the  faith  of  the  former  church  and  the  faith  of  the  New  Church 
cannot  possibly  be  together,  and  that  is  because  they  are  hetero- 
geneous; for  the  faith  of  the  former  church  springs  from  an  idea  of 
three  Gods,  but  the  faith  of  the  New  Church  from  an  idea  of  one 
God.  That  a  trinity  of  Gods  is  contrary  to  enlightened  reason,  may 
appear  from  many  considerations.  What  man  of  sound  reason  can 
bear  to  hear  that  three  Gods  created  the  world;  or  that  creation, 
and  preservation,  redemption,  and  salvation,  together  with  reforma- 
tion, and  regeneration  are  the  work  of  three  Gods,  and  not  of  one 
God?  And  on  the  other  hand,  what  man  of  sound  reason  is  not 
willing  to  hear  that  the  same  God  who  created  us,  redeemed  us, 
and  regenerates,  and  saves  us?  This  is  the  faith  of  the  New 
Church;  that  it  is  a  certain  and  established  truth  that  God  is  One 
and  His  essence  indivisible  and  that  there  is  a  Trinity." 

"Since  therefore  God  is  One,  and  His  essence  indivisible,  it 
follows  that  God  is  one  Person,  and  the  Trinity  is  in  that  Person. 
That  this  is  the  Lord  Jesus  Christ,  appears  from  this,  that  He  was 
conceived  from  God  the  Father,  and  thus  as  to  His  Soul,  and  life 
Itself,  He  is  God,  as  He  Himself  hath  said,  /  and  my  Father  are 
One''  St.  John  xijo. 

That  as  to  the  Divine  which  was  in  Him,  which  is  called  the 
Father  in  heaven,  so  the  Body  of  the  Divine,  or  the  Father  in  this 
world  is  called  the  Son  of  God,  and  both  mean  one  Person,  and 
are  One. 

For  to  this  end  Christ  both  died,  and  rose  and  revived,  that  He 
might  be  Lord  both  of  the  dead  and  living.  Romans  xiv:9. 

For  it  is  written.  As  I  live,  saith  the  Lord  every  knee  shall  bow  to 
me,  and  every  tongue  shall  confess  to  God. 

So  then  everyone  of  us  shall  give  account  of  himself  to  God. 

Romans  xiv:ii,  12. 

Search  the  Scriptures;  for  in  them  ye  think  ye  have  eternal  life; 
and  they  are  they  which  testify  of  me. 

For  had  ye  believed  Moses,  ye  would  have  believed  me:  for  he 
wrote  of  me. 

[46] 


FAITH  AND  CHARITY 

,  if  ye  believe  not  bis  writings,  how  shall  ye  believe  my  words? 

St.  John  v:j9,  46,  47. 

Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the  earth;  for  I  am 
God,  and  there  is  none  else.  Isaiah  xlv:22. 

Thus  saith  the  Lord  the  King  of  Israel,  and  His  Redeemer  the 
Lord  of  Hosts;  I  am  the  first,  and  I  am  the  last;  and  beside  me  there 
is  no  God.  Isaiah  xliv:6. 

Te  are  even  my  witnesses.  Is  there  a  God  beside  me?  Tea  there 
is  no  God;  I  know  not  any.  Isaiah  xliv:8. 

Verily  thou  art  a  God  that  hideth  thyself  0  God  of  Israel  the 
Saviour. 

But  Israel  shall  be  saved  in  the  Lord  with  an  everlasting  salvation. 
Te  shall  not  be  ashamed  nor  confounded,  world  without  end. 

Isaiah  xlv:i5,  17. 

/  am  the  Lord,  and  there  is  none  else,  there  is  no  God  beside  me. 
I  girded  thee  though  thou  hast  not  known  me;  That  they  may  know 
from  the  rising  of  the  sun,  and  from  the  west,  that  there  is  none  beside 
me.  I  am  the  Lord,  and  there  is  none  else.  Isaiah  xlv:5. 

God  is  not  a  man  that  He  should  lie,  neither  the  son  of  man  that 
He  should  repent:  hath  He  said,  and  shall  He  not  do  it?  or,  hath  He 
spoken,  and  shall  He  not  make  it  good?  Numbers  xxiii:i9» 

Hast  thou  not  known?  hast  thou  not  heard,  that  the  everlasting 
God,  the  Lord,  the  Creator  of  the  ends  of  the  earth,  fainteth  not,  neither 
is  weary?  there  is  no  searching  of  His  understanding. 

Isaiah    xl:28. 

But  the  Lord  is  the  true  God,  He  is  the  living  God,  and  an  ever- 
lasting king.  Jeremiah  x:io. 

And  the  Lord  shall  be  King  over  all  the  earth;  in  that  day  shall 
there  be  one  Lord,  and  His  name  one.  Zechariah  xiv:9. 

And  ye  shall  know  that  I  am  in  the  midst  of  Israel,  and  THAT  I 
AM  THE  LORD  YOUR  GOD,  and  none  else,  and  my  people  shall  never 
be  ashamed.  Joel  ii:27. 

Looking  for  that  blessed  hope,  and  the  glorious  appearing  of  the 
great  God,  and  our  Saviour  Jesus  Christ. 

[47] 


CHRIST  AND  HIS  KINGDOM  COME 

Who  gave  Himself  for  us,  that  He  might  redeem  us  from  all 
iniquity ,  and  purify  unto  himself  a  PECULIAR  people,  zealous  of  good 
works.  Titus  11:13,  14. 

And  if  any  man  sin,  we  have  an  advocate  with  the  Father ;  Jesus 
Christ  the  righteous: 

And  he  is  the  propitiation  for  our  sins;  and  not  for  ours  only, 
but  also  for  the  sins  of  the  whole  world.  I  John  ii:i,  2. 

Verily,  verily,  I  say  unto  you,  he  that  believeth  on  me  hath  ever- 
lasting life. 

I  am  the  living  bread  which  came  down  from  heaven;  if  any  man 
eat  of  this  bread,  he  shall  live  forever;  and  the  bread  that  I  will  give  is 
my  flesh  which  I  will  give  for  the  life  of  the  world. 

St.  John  vi:47,  51. 

If  the  Lord  had  told  His  disciples  to  call  Him  Lord  (as  every 
one  knows)  He  also  had  meant  that  after  the  crucifixion,  and  resur- 
rection, they  should  address  Him  alone,  in  the  Lord's  prayer  as  Our 
Father  who  art  in  heaven.  Thy  kingdom  come.  Whose  kingdom  ? 
Why  Christ's  kingdom — our  Father  who  art  in  heaven.  This  is  the 
key  to  the  whole  scriptures,  this  first  line  of  the  Lord's  prayer. 
All  those  then,  who  come  to  Christ,  must  look  to  Him,  and  say 
My  Father  who  art  in  heaven.  Hallowed  be  thy  name,  and  if  they  do 
not,  they  are  then  spiritually  blind  lost  souls,  still  wandering  deep 
in  the  woods,  until  they  will  come  out,  and  acknowledge  Christ 
as  their  dear  Father  in  heaven. 

All  evangelists,  ministers,  priests,  and  rabbis,  who  have  failed 
on  this  all  important  point,  have  certainly  failed  in  their  missions, 
and  their  preachings  have  been  utterly  without  life  and  void,  empty. 
For  as  Christ  says,  For  had  ye  believed  Moses,  ye  would  have  believed 
me;  for  he  wrote  of  me.  (St.  John  v:46.)  It  is  high  time  the  world  had 
awakened  from  such  long  years  of  spiritual  blindness,  and  come  to 
the  knowledge  of  the  truth.  That  it  should  have  been  so  blind, 
seems  wonderful,  but  our  Saviour  the  Lord  our  God,  knows  that  the 
time  will  come  when  all  with  one  accord,  will  see  Him  as  He  is,  when 
they  will  recognize  in  Him  at  last  Our  Father  who  art  in  heaven. 

[48] 


FAITH  AND  CHARITY 

"This  if  you  will  believe  it,  will  be  His  second  coming,  when  the 
whole  world  begins  to  look  at  the  Lord  Jesus  Christ  alone  as  our 
Holy  Father  in  heaven.  Then  everything  which  is  contained  in 
our  Lord's  Prayer  from  the  beginning  to  the  end  will  be  fulfilled." 
May  all  recognize  this  all  important  truth.  Amen  and  amen. 

For  the  earth  shall  be  filled  with  the  knowledge  of  the  glory  of  the 
Lord,  as  the  waters  cover  the  sea.  Habakkuk  ii:i4. 

His  name  shall  endure  forever:  His  name  shall  be  continued  as 
long  as  the  sun:  and  men  shall  be  blessed  in  Him:  all  nations  shall  call 
Him  blessed. 

Blessed  be  the  Lord  God,  the  God  of  Israel  who  only  doeth 
wondrous  things. 

And  blessed  be  His  glorious  name  for  ever >  and  let  the  whole  earth 
be  filled  with  His  glory.  Psalm  Ixxihiy,  18,  19. 

Thy  Word  is  a  lamp  unto  my  feet ',  and  a  light  unto  my  path. 

Psalm  cxix:ic>5. 

"Nothing  else  constitutes  spiritual  life  with  men  but  the 
knowledges  of  truths,  and  good  from  the  Word  applied  to  life,  and 
they  are  applied  to  life,  when  man  holds  them  as  the  laws  of  his  life, 
for  then  he  looks  to  the  Lord  in  everything,  and  with  such  the  Lord 
is  present,  and  gives  intelligence,  and  wisdom  and  an  affection  for 
them.  For  the  Lord  is  in  the  truths  with  man,  since  every  truth 
proceeds  from  the  Lord.  Those  who  are  in  spiritual  affection  of 
truth,  and  good  have  eternal  happiness,  because  heaven  with  man 
is  implanted  by  means  of  the  knowledges  of  truth  and  good  from 
the  Word,  and  a  life  according  to  them.  Who  can  ever  become  spir- 
itual unless  he  has  some  knowledge  of  the  Lord,  of  heaven,  of  the 
life  after  death,  of  faith,  and  of  love,  and  of  the  other  things  that 
are  the  means  of  salvation?  If  a  man  had  no  knowledge  of  these 
things  he  would  remain  natural;  and  a  merely  natural  man  can  have 
nothing  in  common  with  the  angels  of  heaven  who  are  spiritual. 
The  exterior  mind  is  called  the  natural  mind,  but  the  interior  is 
called  the  spiritual  mind.  The  former,  or  natural  mind  is  open 
by  means  of  the  knowledges  of  the  things  that  are  in  the  world; 

[49] 


CHRIST  AND  HIS  KINGDOM  COME 

but  the  latter,  or  the  spiritual  mind  by  means  of  the  knowledges  of 
the  things  that  are  in  heaven,  which  the  Word  teaches,  and  the 
church  from  the  Word;  by  means  of  these,  man  becomes  spiritual 
when  he  knows  them,  and  lives  according  to  them.  He  who  perse- 
veres even  unto  death  in  love,  and  faith  is  saved;  for  such  as  he 
then  is  in  respect  to  his  life,  he  thence  forth  remains  to  eternity. 
Charity  is  everything  that  pertains  to  life,  and  faith  everything  that 
pertains  to  doctrine;  consequently  charity  is  willing,  and  doing  what 
is  just  and  right  in  every  work,  and  faith  is  thinking  justly,  and 
rightly.  The  truths  of  faith  themselves  are  compared  to  garments 
which  cover  the  goods  of  charity,  or  charity  itself:  for  charity  is  the 
body  itself,  and  therefore  truths  are  its  garments;  or,  what  amounts 
to  the  same  thing,  is  the  soul  itself,  and  the  truths  of  faith  are  as  the 
body,  which  is  the  clothing  of  the  soul.  Spiritual  things  relatively 
to  celestial  are  as  a  body  that  clothes  the  soul,  or  as  garments  that 
clothe  the  body.  Everyone's  human  form  after  death  is  the  more 
beautiful  in  proportion  as  he  has  more  interiorly  loved  Divine 
truths,  and  lived  according  to  them;  for  everyone's  interiors  are 
opened,  and  formed  in  accordance  with  his  love,  and  life;  therefore 
the  more  interior  the  affection  is,  the  more  like  heaven  it  is,  and  in 
consequence,  the  more  beautiful  the  face  is.  For  everyone  in  the 
spiritual  world  is  beautiful  according  to  truths  from  good,  and 
intelligence  therefrom.  Beauty  that  is  from  the  truths  of  faith 
alone  is  like  that  of  a  painted,  or  sculptured  face,  but  beauty  from 
the  affection  of  truth,  which  is  from  good,  is  like  that  of  a  living 
face  animated  by  love;  for  such  as  is  the  love,  or  affection  that 
beams  from  the  form  of  the  face,  such  is  the  beauty.  Charity  is 
ruddy,  and  faith  shining  white.  Charity  is  ruddy  from  the  flame 
of  spiritual  fire,  and  faith  shining  white  from  the  splendor  of  the 
light  therefrom." 

"The  church  is  called  spiritual  when  it  acts  from  charity,  or 
from  the  good  of  charity,  never  when  it  says  that  it  is  faith  without 
charity,  for  then  it  is  not  even  a  church.  For  what  is  the  doctrine 
of  faith,  but  the  doctrine  of  charity?  And  to  what  purpose  is  the 
doctrine  of  faith,  but  that  men  should  do  what  it  teaches,  but  that 

[501 


FAITH  AND  CHARITY 

only  what  it  teaches  should  be  done?  The  spiritual  church  is  there- 
fore first  called  a  church  when  it  acts  from  charity,  which  is  the  very 
doctrine  of  faith.  Just  in  the  same  way,  what  is  the  commandment 
for?  Not  that  a  man  may  know,  but  that  he  may  live  according 
to  the  commandment.  For  then  he  has  in  himself  the  kingdom  of 
the  Lord,  since  the  kingdom  of  the  Lord  consists  solely  in  mutual 
love,  and  its  happiness.  What  can  be  more  agreeable  to  a  man 
than  to  hear,  and  be  persuaded  that  he  may  be  saved,  even  if  he 
live  like  a  wild  beast?  Peace,  taken  in  the  complex,  embraces  all 
things  of  the  Lord's  kingdom,  both  in  general,  and  in  particular, 
for  the  state  of  the  Lord's  is  a  state  of  peace,  and  in  a  state  of  peace 
there  come  forth  all  the  happy  states  that  result  from  love,  and 
faith  in  the  Lord." 

All  thy  works  shall  praise  thee,  0  Lord;  and  thy  saints  shall 
bless  thee. 

They  shall  speak  of  the  glory  of  thy  kingdom,  and  talk  of  thy 
power; 

To  make  known  to  the  sons  of  men  His  mighty  acts,  and  the 
glorious  majesty  of  His  kingdom. 

Thy  kingdom  is  an  everlasting  kingdom,  and  thy  dominion  en- 
dureth  throughout  all  generations.  Psalm  cxlvao-ij. 

Ihine,  0  Lord,  is  the  greatness,  and  the  power,  and  the  glory,  and 
the  victory,  and  the  majesty:  for  all  that  is  in  the  heavens,  and  in  the 
earth  is  thine;  thine  is  the  kingdom,  0  Lord,  and  thou  art  exalted  as 
head  above  all.  I  Chronicle  xxix:ii. 


si] 


WHAT  THE  SOUL  IS 

if  As  REGARDS  the  soul,  of  which  it  is  said  that  it  will  live  after 
-***  death,  it  is  nothing  else  than  the  man  himself  who  lives 
within  the  body;  that  is,  the  interior  man  who  in  the  world  acts 
through  the  body  and  causes  the  body  to  live.  This  man,  when 
loosed  from  the  body,  is  called  a  spirit,  and  then  appears  in  a  com- 
plete human  form;  yet  he  cannot  possibly  be  seen  with  the  eyes 
of  the  body,  but  only  with  the  eyes  of  the  spirit;  and  before  the  eyes 
of  the  latter  he  appears  like  a  man  in  this  world.  He  has  senses 
(namely,  touch,  smell,  hearing,  sight)  much  more  exquisite  than  in 
this  world.  He  has  appetites,  cupidities,  desires,  affections,  loves, 
such  as  there  are  in  this  world,  but  in  a  more  surpassing  degree; 
he  also  thinks  as  in  this  world,  but  more  perfectly;  he  converses 
with  others;  in  a  word,  he  is  there  just  as  he  had  been  in  this  world, 
insomuch  that  if  he  does  not  reflect  upon  being  in  the  other  life,  he 
knows  not  otherwise  than  that  he  is  in  this  world,  for  the  life  after 
death  is  a  continuation  of  the  life  in  this  world.  This  then  is  the 
soul  of  man  which  lives  after  death.  In  a  word  the  soul  is  the  man 
himself,  because  it  is  the  inmost  man;  and  therefore  its  form  is  fully, 
and  completely  the  human  form,  from  which  not  an  iota  can  be 
taken  away,  and  to  which  not  an  iota  can  be  added.  It  is  the  in- 
most form  of  all  the  forms  of  the  entire  body  yet  it  is  not  life,  but 
the  nearest  receptacle  of  life  from  God,  and  thus  God's  dwelling 
place.  After  death  man  is  a  spiritual,  or  substantial  man,  because 
the  substantial  was  inwardly  concealed  within  the  natural,  or  ma- 
terial man.  The  material  was  to  it  as  a  garment,  by  the  casting 
off  of  which  the  spiritual,  or  substantial  comes  forth  thus  what  is 
purer,  interior,  and  more  perfect.  The  whole  body  with  all  its 
sensories  is  merely  an  instrument  of  its  soul,  or  of  its  spirit;  which  is 
also  the  reason  that  when  man's  spirit  is  separated  from  the  body, 
the  body  has  no  sensation  whatever,  but  the  spirit  afterwards  con- 
tinues to  have  sensation  as  before." 

15*1 


WHAT  THE  SOUL  IS 

"The  soul  after  the  life  of  the  body  is  such  as  its  love  is,  that 
everyone  appears  in  the  spiritual  world  with  a  face  according  to 
his  love.  Since  love  constitutes  the  life  of  a  man,  and  man  is  to 
live  to  eternity  either  in  heaven,  or  in  hell  in  accordance  with  the 
life  he  has  acquired  in  the  world,  it  is  a  matter  of  the  highest  im- 
portance to  know  how  man  acquires  heavenly  love,  and  becomes 
imbued  with  it,  so  that  his  life,  which  is  to  have  no  end,  may  be 
blessed,  and  happy.  Every  single  affection  of  a  man  derives  its 
existence,  and  nature  from  things  of  his  understanding,  and  at  the 
same  time  from  those  of  his  will  is  in  his  every  affection,  and  even 
in  the  most  individual,  or  least  things  of  his  affection.  The  quality 
of  a  spirit  can  be  known  in  the  other  life  from  one  single  idea  of  his 
thought.  Indeed  angels  have  from  the  Lord  the  power  of  knowing 
at  once,  when  they  look  upon  anyone,  what  his  character  is,  nor  is 
there  any  mistake.  It  is  therefore  evident  that  every  single  idea, 
and  every  single  affection  of  a  man,  even  every  least  bit  of  his 
affection,  is  an  image  of  him,  and  a  likeness  of  him." 

"It  is  known  in  the  Christian  world  that  man  is  born  for  heaven, 
and  that  if  he  lives  well  he  will  come  into  heaven,  and  will  there  be 
associated  with  angels  as  one  of  them;  also  that  a  soul,  or  mind  has 
been  given  him  which  is  such  that  it  will  live  to  eternity.  To  this 
may  be  added  that  this  mind  is  the  man  himself;  for  every  man  is  a 
man  by  virtue  of  this  mind,  and  such  as  this  mind  is,  such  is  the 
man.  The  body  with  which  this  mind  is  clothed  and  encompassed, 
in  the  world  is  not  in  itself  the  man,  for  the  body  cannot  be  wise 
from  the  Lord,  and  love  Him  from  itself,  but  only  from  its  mind; 
consequently  the  body  is  separated,  and  cast  off  when  the  mind 
is  about  to  depart,  and  become  an  angel.  And  when  man  comes 
into  angelic  wisdom,  because  the  higher  degrees  of  the  life  of  his 
mind  are  opened,  for  every  man  has  three  degrees  of  life;  the  lowest 
degree  is  natural,  and  man  is  in  that  while  in  the  world;  the  second 
degree  is  spiritual,  and  in  that  is  every  angel  in  the  lower  heavens; 
the  third  degree  is  celestial,  and  in  that  is  every  angel  in  the  higher 
heavens.  And  man  is  an  angel  so  far  as  the  two  higher  degrees 
are  opened  in  the  world  by  means  of  wisdom  from  the  Lord,  and  by 

[53] 


CHRIST  AND  HIS  KINGDOM  COME 

means  of  love  to  Him,  for  the  Lord  alone  opens  the  spiritual  degree, 
and  the  celestial  degree,  and  opens  them  to  those  only  who  are  wise 
from  Him;  and  those  are  wise  from  the  Lord  who  cast  out  the  devil, 
that  is,  evil  from  themselves." 

"Wisdom  is  represented  as  a  palace,  magnificent,  and  highly 
adorned,  the  ascent  to  which  is  by  twelve  steps;  and  that  only  from 
the  Lord  through  conjunction  with  Him  can  anyone  reach  the  first 
step,  and  he  ascends  in  the  measure  of  the  conjunction.  The  twelve 
steps  to  the  palace  of  wisdom  signify  goods  conjoined  with  truths, 
and  truths  conjoined  with  goods." 

"Furthermore,  all  perfection  increases  towards  interiors,  and 
decreases  towards  exteriors,  since  interiors  are  nearer  to  the  Divine, 
and  are  in  themselves  purer,  while  exteriors  are  more  remote  from 
the  Divine,  and  are  in  themselves  grosser.  Intelligence,  wisdom, 
love,  everything  good,  and  the  resulting  happiness,  are  what  con- 
stitute angelic  perfection;  but  not  happiness  apart  from  these,  for 
such  happiness  is  external,  and  not  internal." 

"The  head  signifies  wisdom,  and  intelligence,  as  also  in  the 
contrary  sense  folly,  and  insanity.  If  therefore  the  mind  is  in  the 
belief  of  falsity,  and  in  the  love  of  evil,  its  entire  body  that  is  the 
entire  man  is  in  a  like  state.  This  is  clearly  evident  when  man 
becomes  a  spirit,  whether  good,  or  evil.  Then  his  whole  spiritual 
body  from  head  to  foot,  is  wholly  such  as  his  mind  is.  If  the  mind 
is  heavenly,  the  whole  spirit,  even  as  to  its  body  is  heavenly.  If  the 
mind  is  infernal,  the  whole  spirit  even  as  to  its  body  is  infernal,  and 
in  consequence  such  a  spirit  appears  in  a  direful  form  like  a  devil, 
while  the  former  spirit  appears  in  a  beautiful  form  like  an  angel 
in  heaven." 

"Everything  confirmed  by  the  will,  and  also  by  the  under- 
standing remains  to  eternity,  because  everyone  is  his  own  love,  and 
his  own  love  belongs  to  his  will;  also  because  every  man  is  his  own 
good  or  his  own  evil,  everything  that  is  called  good,  and  likewise 
evil,  belongs  to  the  love.  It  is  from  this  that  every  man  after 
death  goes  the  way  of  his  own  love — he  that  is  in  a  good  love  to 
heaven,  and  he  that  is  in  an  evil  love  to  hell,  and  he  finds  rest  only 

154] 


WHAT  THE  SOUL  IS 

in  that  society  where  his  reigning  love  is,  and  what  is  wonderful, 
everyone  knows  the  way;  it  is  like  following  a  scent  with  the  nose. 
In  the  world  of  spirits  ways  are  seen,  some  leading  to  heaven,  some 
to  hell,  and  each  to  some  particular  society.  Good  spirits  go  only 
in  the  ways  that  lead  to  heaven,  and  to  the  society  there  that  is  in 
the  good  of  their  love;  and  do  not  see  the  ways  that  lead  elsewhere; 
while  evil  spirits  go  only  in  the  ways  that  lead  to  hell,  and  to  the 
society  there  that  is  in  the  evil  of  their  love;  and  do  not  see  the 
ways  that  lead  elsewhere;  or  if  they  see  them  have  no  wish  to  enter 
them.  The  angels  declare  that  the  life  of  the  ruling  love  is  never 
changed  in  anyone  even  to  eternity,  since  everyone  is  his  love;  conse- 
quently to  change  that  love  in  a  spirit  is  to  take  away,  or  extinguish 
his  life;  and  for  the  reason  that  man  after  death  is  no  longer  capable 
of  being  reformed  by  instruction,  as  in  the  world,  because  the  outmost 
plane,  which  consists  of  natural  knowledges,  and  affections  is  then 
quiescent,  and  not  being  spiritual  cannot  be  opened.  The  angels 
are  greatly  surprised  that  man  does  not  know  that  everyone  is 
such  as  his  ruling  love  is,  and  that  many  believe  that  they  can  be 
saved  by  mercy  apart  from  means,  or  by  faith  alone,  whatever 
their  life  may  be;  also  that  they  do  not  know  that  Divine  mercy 
works  by  means,  and  that  it  consists  in  man's  being  led  by  the  Lord 
both  in  the  world,  and  afterwards  to  eternity,  and  that  those  who 
do  not  live  in  evils  are  led  by  the  Divine  mercy. " 

"When  the  spirit  of  man  first  enters  the  world  of  spirits,  which 
takes  place  shortly  after  his  resuscitation,  his  face  and  his  tone  of 
voice  resemble  those  he  had  in  the  world,  because  he  is  then  in  the 
state  of  his  exteriors,  and  his  interiors  are  not  as  yet  uncovered. 
This  is  man's  first  state  after  death.  But  subsequently  his  face  is 
changed,  and  becomes  entirely  different,  resembling  his  ruling 
affection  or  ruling  love,  in  conformity  with  which  the  interiors  of 
his  mind  had  been  while  he  was  in  the  world,  and  his  spirit  while  he 
was  in  the  body.  For  the  face  of  a  man's  spirit  differs  greatly 
from  the  face  of  his  body.  The  face  of  his  body  is  from  his  parents, 
but  the  face  of  his  spirit  is  from  his  affection,  and  is  an  image  of  it. 
When  the  life  of  the  spirit  in  the  body  is  ended,  and  its  exteriors 

[551 


CHRIST  AND  HIS  KINGDOM  COME 

are  laid  aside,  and  its  interiors  disclosed,  it  comes  into  this  affection. 
This  is  man's  second  state,  those  that  had  been  in  good  affections 
appear  with  beautiful  faces;  but  those  that  had  been  in  evil  affec- 
tions, with  misshapen  faces;  for  man's  spirit  viewed  in  itself,  is 
nothing  but  his  affection;  and  the  face  is  its  outward  form.  A  man 
is  where  his  love  is;  in  heaven  if  the  love  is  heavenly,  in  hell  if  the 
love  is  infernal.  The  case  herein  is  like  that  of  two  beautiful  women, 
one  of  whom  is  inwardly  wholly  rotten  from  whoredom,  and  the 
other  absolutely  pure  within  from  chastity,  or  genuine  conjugal  love. 
Their  outward  forms  are  alike,  but  their  inward  forms  differ  as  do 
heaven  and  hell." 

For  as  he  tbinketb  in  bis  be  art  so  is  be.        Proverbs  xxiii  :j. 

¥he  thoughts  of  the  wicked  are  an  abomination  to  the  Lord:  but 
the  words  of  the  pure  are  -pleasant  words.  Proverbs  xv:26. 

^he  Lord  is  far  from  the  wicked;  but  he  heareth  the  prayer  of  the 
righteous.  Proverbs  xv:29. 

For  what  is  a  man  profited,  if  he  shall  gain  the  whole  world,  and 
lose  his  own  soul?  or  what  shall  a  man  give  in  exchange  for  his  soul? 

St.  Matthew  xvi:26. 

"All  spirits  in  the  other  life  are  distinguished  in  the  following 
manner:  those  who  desire  evil  against  others  are  infernal,  or  dia- 
bolical spirits;  but  those  who  desire  good  to  others  are  good,  and 
angelic  spirits.  A  man  can  know  among  which  he  is,  whether  among 
the  infernals,  or  among  the  angelic;  if  he  intends  evil  to  his  neighbor, 
thinks  nothing  but  evil  concerning  him,  and  actually  does  it  when 
he  can,  and  takes  delight  therein,  he  is  among  the  infernals,  and 
also  becomes  infernal  in  the  other  life;  whereas  the  man  who  intends 
good  to  his  neighbor  and  thinks  nothing  but  good  respecting  him, 
and  actually  does  it  when  he  can,  is  among  the  angelic  spirits  and 
also  becomes  an  angel  in  the  other  life.  This  is  the  distinctive  char- 
acteristic. Let  everyone  examine  himself  by  this,  in  order  to  learn 
what  he  is.  That  a  man  does  no  evil  when  he  is  unable  or  afraid 
to  do  it,  amounts  to  nothing;  or  that  he  does  good  for  the  sake  of 

[56] 


WHAT  THE  SOUL  IS 

self;  for  these  are  external  things  that  are  removed  in  the  other  life. 
A  man  there  is  such  as  he  thinks  and  intends." 

"When  men  have  had  no  life  of  charity — that  is,  no  mutual 
love — during  their  bodily  life,  it  is  utterly  impossible  to  receive 
it  in  the  other  life,  because  they  are  averse  to,  and  hate  it,  for  after 
death  the  same  life  remains  with  us  that  we  have  lived  here.  When 
such  persons  merely  approach  a  society  where  there  is  the  life  of 
mutual  love,  they  tremble,  shudder,  and  feel  torture.  All  experience 
in  heaven  attests  that  the  Divine  that  goes  forth  from  the  Lord, 
and  that  affects  angels  and  makes  heaven,  is  love;  for  all  who  are  in 
heaven  are  forms  of  love,  and  charity,  and  appear  in  ineffable  beauty, 
with  love  shining  forth  from  their  faces  and  from  their  speech  and 
from  every  particular  of  their  life.  Moreover,  there  are  spiritual 
spheres  of  life  emanating  from,  and  surrounding  every  angel,  and 
every  spirit,  by  which  their  quality,  in  respect  to  the  affections  of 
their  love,  is  known,  sometimes  at  a  great  distance.  For  with 
everyone  these  spheres  flow  forth  from  the  life  of  his  affection,  and 
consequent  thought,  or  from  the  life  of  his  love,  and  consequent 
faith.  The  spheres  that  go  forth  from  the  angels  are  so  full  of  love 
as  to  affect  the  inmosts  of  life  of  those  who  are  with  them.  Celestial 
love  is  love  to  the  Lord,  and  the  derivative  love  toward  the  neighbor. 
They  who  are  in  this  love  are  most  closely  conjoined  with  the  Lord, 
and  are  therefore  in  the  inmost  heaven  where  they  are  in  a  state  of 
innocence,  and  wholly  as  loves  in  form.  Others  are  not  able  to  go 
near  them,  and  therefore  when  they  are  sent  to  others,  they  are 
encompassed  by  other  angels,  by  whom  the  sphere  of  their  love  is 
tempered,  which  would  otherwise  throw  into  a  swoon  those  to 
whom  they  are  sent;  for  the  sphere  of  their  love  penetrates  even  to 
the  marrows.  Innocence  is  the  being  (esse)  of  all  good,  and  that 
good  is  therefore  so  far  good  as  it  has  innocence  in  it,  consequently 
that  wisdom  is  so  far  wisdom  as  it  partakes  of  innocence;  and  the 
same  is  true  of  love,  charity  and  faith,  and  therefore  no  one  can  enter 
heaven  unless  he  possesses  innocence.  Because  innocence  with  the 
angels  of  heaven  is  the  very  being  (esse)  of  good,  it  is  evident  that 
the  Divine  good  that  goes  forth  from  the  Lord  is  innocence  itself, 

[571 


CHRIST  AND  HIS  KINGDOM  COME 

for  it  is  that  good  that  flows  into  angels,  and  affects  their  inmosts, 
and  arranges,  and  fits  them  for  receiving  all  the  good  of  heaven. 
From  all  this  it  can  be  seen  that  all  innocence  is  from  the  Lord.  For 
this  reason  the  Lord  is  called  in  the  Word  a  lamb>  a  lamb  signifying 
innocence.  Because  innocence  is  the  inmost  in  all  the  good  of 
heaven,  it  so  affects  minds  that  when  it  is  felt  by  anyone — as  when 
an  angel  of  the  inmost  heaven  approaches — he  seems  to  himself  to 
be  no  longer  his  own  master  and  is  moved,  and  as  it  were,  carried 
away  by  such  a  delight  that  no  delight  of  the  world  seems  to  be 
anything  in  comparison  with  it." 

"There  are  two  inmost  things  of  heaven,  namely,  innocence, 
and  peace.  These  are  said  to  be  inmost  things  because  they  pro- 
ceed directly  from  the  Lord.  From  innocence  comes  every  good  of 
heaven,  and  from  peace  every  delight  of  good.  Every  good  has 
its  delight;  and  both  good,  and  delight  spring  from  love,  for  whatever 
is  loved  is  called  good,  and  is  also  perceived  as  delightful.  From  this 
it  follows  that  these  two  inmost  things,  innocence  and  peace,  go  forth 
from  the  Lord's  Divine  and  move  the  angels  from  what  is  inmost. " 

And  He  is  the  head  of  the  body,  the  church:  who  is  the  beginning^ 
the  first  born  from  the  dead;  that  in  all  things  he  might  have  the  pre- 
eminence. 

For  it  pleased  the  Father  that  in  Him  should  all  fulness  dwelL 

Colossians  i:i8,  19. 


THE  DECALOGUE,  OR  THE  TEN 
COMMANDMENTS 

i. 

Thou  shah  have  no  other  gods  before  me. 

II. 

¥hou  shah  not  make  unto  thee  any  graven  image,  or  any  likeness 
of  anything  that  is  in  heaven  above,  or  that  is  in  the  earth  beneath,  or 
that  is  in  the  water  under  the  earth;  thou  shalt  not  bow  down  thyself 
to  them  nor  serve  them;  for  I  the  Lord  thy  God  am  a  jealous  God,  visiting 
the  iniquity  of  the  fathers  upon  the  children  unto  the  third,  and  fourth 
generation  of  them  that  hate  me;  and  shewing  mercy  unto  thousands  of 
them  that  love  me,  and  keep  my  commandments. 

III. 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain;  for  the 
Lord  will  not  hold  him  guiltless  that  taketh  his  name  in  vain. 

IV. 

Remember  the  Sabbath  day  to  keep  it  holy.  Six  days  shalt  thou 
labor,  and  do  all  thy  work:  but  the  seventh  day  is  the  Sabbath  of  the  Lord 
thy  God:  in  it  thou  shalt  not  do  any  work,  thou,  nor  thy  son,  nor  thy 
daughter,  thy  manservant,  nor  thy  maidservant,  nor  thy  cattle,  nor 
thy  stranger  that  is  within  thy  gates;  for  in  six  days  the  Lord  made 
heaven,  and  earth,  the  sea,  and  all  that  in  them  is,  and  rested  the  seventh 
day;  wherefore  the  Lord  blessed  the  Sabbath  day,  and  hallowed  it. 

V. 

Honor  thy  father,  and  thy  mother:  that  thy  days  may  be  long  upon 
the  land  which  the  Lord  thy  God  giveth  thee. 

VI. 
<Thou  shalt  not  kill. 

VII. 
shalt  not  commit  adultery. 

[591 


CHRIST  AND  HIS  KINGDOM  COME 

VIII. 

Thou  sbalt  not  steal. 

IX. 

'Thou  shalt  not  bear  false  witness  against  thy  neighbor. 

X. 

'Thou  shalt  not  covet  thy  neighbor  s  house;  thou  sbalt  not  covet 
thy  neighbor  s  wife,  nor  his  manservant,  nor  his  maidservant,  nor  his 
ox,  nor  his  ass,  nor  anything  that  is  thy  neighbor  .s. 

Exodus  xxrj-iy. 

"The  laws  of  spiritual  life,  the  laws  of  civil  life,  and  the  laws 
of  moral  life  are  set  forth  in  the  ten  commandments  of  the  deca- 
logue; in  the  first  three,  the  laws  of  spiritual  life,  in  the  four  that 
follow  the  laws  of  civil  life,  and  in  the  last  three  the  laws  of  moral 
life. 

Religion  with  man  consists  in  a  life  according  to  the  Divine 
commandments,  which  are  contained  in  a  summary  in  the  decalogue. 
He  that  does  not  live  according  to  these  can  have  no  religion,  since 
he  does  not  fear  God,  still  less  does  he  love  God;  nor  does  he  fear 
man,  still  less  does  he  love  him.  Can  one  who  steals,  commits 
adultery,  kills  and  bears  false  witness,  fear  God,  or  man?  Never- 
theless every  one  is  able  to  live  according  to  these  commandments; 
and  he  who  is  wise  does  so  live  as  a  civil  man,  as  a  moral  man,  and 
as  a  material  man.  And  yet  he  who  does  not  live  according  to 
them  as  a  spiritual  man  cannot  be  saved;  since  to  live  according 
to  them  as  a  spiritual  man,  means  to  live  so,  for  the  sake  of  the 
Divine  that  is  in  them,  while  to  live  according  to  them  as  a  civil 
man,  means  for  the  sake  of  justice,  and  to  escape  punishments  in 
the  world;  and  to  live  according  to  them  as  a  moral  man,  means  for 
the  sake  of  honesty,  and  to  escape  the  loss  of  reputation,  and  honor; 
while  to  live  according  to  them  as  a  material  man,  means  for  the 
sake  of  what  is  human,  and  to  escape  the  repute  of  having  an  un- 
sound mind.  All  laws,  civil,  moral,  and  material,  prescribe  that 
one  must  not  steal,  must  not  commit  adultery,  must  not  kill,  must 
not  bear  false  witness,  and  a  man  is  not  saved  by  shunning  these 

[60] 


THE  DECALOGUE,  OR  THE  TEN  COMMANDMENTS 

evils  from  these  laws  alone,  unless  he  shuns  them  as  sins.  For  with 
such  a  man  there  is  religion,  and  a  belief  that  there  is  a  God,  a  heaven, 
and  a  hell,  and  a  life  after  death.  Everyone  who  makes  these  com- 
mandments the  principles  of  his  religion  becomes  a  citizen,  and  an 
inhabitant  of  heaven.  Most  nations  know  these  commandments, 
and  make  them  the  principles  of  religion,  and  live  according  to  them, 
because  God  so  wills,  and  has  commanded.  Through  this  they 
have  communication  with  heaven,  and  conjunction  with  God,  conse- 
quently they  are  saved.  But  most  in  the  Christian  world  at  this 
day  do  not  make  them  the  principles  of  their  religion,  but  only  of 
their  civil,  and  moral  life.  Who  at  this  day  can  believe  that  the 
love  of  adultery  is  the  fundamental  love  of  all  infernal,  and  diabolical 
loves,  and  that  the  chaste  love  of  marriage  is  the  fundamental  love 
of  all  heavenly,  and  divine  loves  ?  Who  at  this  day  can  believe  that 
he  who  is  in  the  love  of  adultery  believes  nothing  of  the  Word,  thus 
nothing  of  the  church,  and  even  in  his  heart  denies  God,  and  on  the 
other  hand  that  he  who  is  in  the  chaste  love  of  marriage,  makes  one 
with  religion,  and  the  lasciviousness  of  adultery  makes  one  with 
naturalism,  or  materialism?  The  man  therefore,  who  confirms 
himself  in  adulteries,  and  commits  them  from  the  favor,  and  consent 
of  his  will,  and  turns  away  from  marriage,  closes  heaven  to  himself, 
until  he  ceases  to  believe  anything  of  the  church,  or  of  the  Word, 
and  becomes  a  wholly  sensual  man,  and  after  death  an  infernal 
spirit;  for,  as  has  been  said  above,  adultery  is  hell,  and  thus  an 
adulterer  is  a  form  of  hell.  Those  who  are  in  the  hells  are  sensual, 
and  more  so  the  more  deeply  they  are  in  them.  Hell  is  from  adul- 
teries, because  adultery  is  from  the  marriage  of  evil,  and  falsity, 
from  which  hell  in  the  whole  complex  is  called  adultery;  while 
heaven  is  from  marriages,  because  marriage  is  from  the  marriage  of 
good,  and  truth,  from  which  heaven  in  its  whole  complex  is  called 
a  marriage." 

And  I  say  unto  you,  Whosoever  shall  put  away  his  wife  except  it 
be  for  fornication,  and  shall  marry  another,  committeth  adultery:  and 
who  so  marrieth  her  which  is  put  away  doth  commit  adultery. 

St.  Matthew   xix:9. 
[61] 


CHRIST  AND  HJS  KINGDOM  COME 

Whoso  committetb  adultery  with  a  woman  lacketh  understanding: 
he  that  doeth  it  destroy eth  his  own  soul.  Proverbs  vi:j2. 

For  this  ye  know,  that  no  whoremonger,  nor  unclean  person,  nor 
covetous  man,  who  is  an  idolator,  hath  any  inheritance  in  the  Kingdom 
of  Christ,  and  of  God.  Ephesians  v:$. 

For  without  are  dogs,  and  sorcerers,  and  whoremongers,  and 
murderers,  and  idolaters,  and  whosoever  loveth,  and  maketh  a  lie. 

Revelations  xxii:i5. 

"The  law  of  order  that  thou  shalt  do  to  thy  neighbor  as  thou 
wouldst  have  another  do  to  thee,  consequently  that,  what  thou  doest 
to  another  shall  be  done  to  thee,  is  evident  from  the  fact  that  to  give 
soul  for  soul,  eye  for  eye,  tooth  for  tooth,  and  so  forth,  denotes  that 
as  thou  hast  done  to  another,  so  shall  it  be  done  to  thee.  Such  is  the 
law  in  the  spiritual  world.  He  who  there  does  good  to  another  from 
his  heart,  receives  the  like  good.  Consequently  he  who  does  evil  to 
another  from  his  heart,  receives  the  like  evil.  For  good  that  is  from 
the  heart  is  conjoined  with  its  reward,  and  evil  that  is  from  the 
heart  is  conjoined  with  its  punishments;  therefore  there  is  heaven 
for  the  good,  and  hell  for  the  evil.  Hell  and  heaven  are  near  to  man, 
yea  in  man;  hell  in  an  evil  man,  and  heaven  in  a  good  man.  More- 
over, everyone  comes  after  death  into  that  hell,  or  into  that  heaven 
in  which  he  has  been  while  in  the  world.  But  the  state  is  then 
changed;  the  hell  which  was  not  perceived  in  the  world  becomes 
perceptible,  and  the  heaven  which  was  not  perceived  in  the  world 
becomes  perceptible;  the  heaven  full  of  all  happiness,  and  the  hell 
of  all  unhappiness." 

Neither  shall  they  say,  Lo  here!  or,  lo  there!  for,  behold,  the  King- 
dom of  God  is  within  you.  St.  Luke  xvii:2i. 

The  wicked  shall  be  turned  into  hell,  and  all  the  nations  that 
forget  God.  Psalm  ixiiy. 

"We  talk  of  breaking  law;  we  can  only  break  ourselves  against 
it.  But  if  we  sin  against  Love  we  do  destroy  her;  we  take  from  her 
the  power  to  redeem,  and  sanctify  us.  Believe,  then  in  hell,  because 
you  believe  in  the  love  of  God — not  in  a  hell  into  which  God  con- 


THE  DECALOGUE,  OR  THE  TEN  COMMANDMENTS 

demns  men  of  his  will,  and  pleasure,  but  in  a  hell  into  which  men 
cast  themselves  from  the  very  face  of  his  love  in  Jesus  Christ.  The 
place  has  been  painted  as  a  place  of  fires,  but  when  we  contemplate 
that  men  come  to  it  with  the  holiest  fires  in  their  nature  quenched^ 
we  shall  justly  feel  it  is  rather  a  dreary  waste  of  ash,  and  cinder, 
strewn  with  snow — some  ribbed,  and  frosted  Arctic  Zone  silent  in 
death,  for  there  is  no  love,  and  no  love  because  men  in  rejecting, 
and  abusing  her  have  slain  their  own  power  ever  again  to  feel  her 
presence." 

"It  is  known  that  in  the  Word  the  Decalogue  is  called  by  way 
of  eminence  the  Law,  because  it  contains  all  things  of  doctrine,  and 
life,  the  complex  of  all  things  of  religion.  It  was  written  on  two 
tables,  one  of  which  contained  in  the  complex  all  things  that  look 
to  God,  and  the  other  in  the  complex  all  things  that  look  to  man. " 

"To  be  withdrawn  from  evils,  is  to  be  regenerated,  and  thus 
to  be  saved  is  mercy,  which  is  not,  as  it  is  believed,  immediate, 
but  mediate,  that  is,  for  those  who  desist  from  evils  and  so  admit 
from  the  Lord  the  truth  of  faith  and  the  good  of  love  into  their  life. 
Immediate  mercy,  namely  such  as  would  be  for  everyone  merely 
at  God's  good  pleasure,  is  contrary  to  Divine  order;  and  that  which 
is  contrary  to  Divine  order  is  contrary  to  God;  because  order  is  from 
God,  and  His  Divine  in  heaven  is  order.  To  receive  order  into 
one's  self  is  to  be  saved,  and  this  is  effected  solely  by  living  according 
to  the  Lord's  commandments.  Man  is  regenerated  to  the  end  that 
he  may  receive  into  himself  the  order  of  heaven,  and  he  is  regen- 
erated by  means  of  faith,  and  the  life  of  faith,  which  is  charity. 
He  who  has  order  in  himself  is  in  heaven,  and  also  is  heaven  in  a 
certain  image;  but  he  who  has  it  not  is  in  hell,  and  is  hell  in  a  certain 
image.  The  one  cannot  possibly  be  changed,  and  transferred  into 
the  other  by  immediate  mercy,  for  they  are  opposites,  because  evil 
is  opposite  to  good,  and  in  good  there  are  life,  and  heaven,  but  in 
evil,  there  are  death,  and  hell.  That  the  one  cannot  be  transferred 
into  the  other  is  taught  by  the  Lord  in  Luke  xvi:26." 

And  beside  all  this ^  between  us,  and  you  there  is  a  great  gulf  fixed; 


CHRIST  AND  HIS  KINGDOM  COME 

so  that  they  which  would  pass  from  hence  to  you  cannot;  neither  can 
they  pass  to  usy  that  would  come  from  thence. 

"Moreover  if  immediate  mercy  were  possible,  all  in  the  world 
would  be  saved,  without  exception,  and  there  would  be  no  hell,  for 
the  Lord  is  mercy  itself,  because  He  is  love  itself  which  wills  the 
salvation  of  all,  and  the  death  of  none. " 

"The  life  of  man  cannot  be  changed  after  death.  It  then 
remains  such  as  it  had  been.  For  the  quality  of  man's  spirit  is  in 
every  respect  the  same  as  that  of  his  love,  and  an  infernal  love  can 
never  be  transcribed  into  heavenly  love,  because  they  are  opposite. 
Hence  it  is  evident  that  all  who  come  into  hell  remain  there  to 
eternity.  Evil  in  man  is  hell  in  him,  for  it  is  the  same  thing  whether 
you  say  evil,  or  hell.  And  since  man  is  the  cause  of  his  own  evil, 
he  is  led  into  hell,  not  by  the  Lord  but  by  himself.  For  so  far  is  the 
Lord  from  leading  man  into  hell,  that  it  is  He  who  delivers  man  from 
hell,  and  this  He  does  so  far  as  man  does  not  will,  and  love  to  be  in 
his  own  evil,  or  in  evil.  He  who  wills,  and  loves  evil  in  the  world, 
wills,  and  loves  the  same  evil  in  the  other  life,  but  he  no  longer 
suffers  himself  to  be  withdrawn  from  it.  If  therefore,  a  man  is  in 
evil  he  is  tied  to  hell,  and  in  respect  to  his  spirit  is  actually  there, 
and  after  death  desires  nothing  so  much  as  to  be  where  his  evil  is, 
consequently  it  is  man  who  casts  himself  into  hell  after  death,  and 
not  the  Lord.  Evil  is  heavy,  and  has  in  itself  a  tendency  to  fall 
into  hell.  It  is  the  order  universal  in  the  other  life  that  evil  punishes 
itself,  and  likewise  falsity;  thus  that  in  evil,  and  falsity  is  its  own 
punishment.  And  because  there  is  such  order  that  evil  punishes 
itself  or,  what  is  the  same,  that  an  evil  man  rushes  into  punishment 
answering  to  his  evil." 

His  own  iniquities  shall  take  the  wicked  himself ^  and  he  shall  be 
holden  with  the  cords  of  his  sins.  Proverbs  v:22. 

"Man  when  born  is  not  in  any  society  either  heavenly  or 
infernal,  being  without  thought,  and  yet  is  born  for  eternal  life. 
It  follows  that,  in  the  course  of  time,  he  either  opens  heaven,  or 
opens  hell  to  himself,  and  enters  into  societies,  and  becomes  an 


THE  DECALOGUE,  OR  THE  TEN  COMMANDMENTS 

inhabitant  either  of  heaven,  or  of  hell,  even  while  he  is  in  the 
world.  Man  becomes  an  inhabitant  of  the  spiritual  world  because 
that  is  his  real  dwelling  place  and,  as  it  is  called,  his  native  land  for 
there  he  is  to  live  to  eternity  after  he  has  lived  some  years  in  the 
natural  world.  From  this  it  may  be  concluded  how  necessary  it  is 
for  a  man  to  know  what  it  is  in  him  that  opens  heaven  and  leads 
him  into  its  societies,  and  what  it  is  that  opens  hell  and  leads  him 
in  its  societies.  Here  let  it  be  said  that  a  man  lets  himself  more  and 
more  into  the  societies  of  heaven,  successively  according  to  the 
increase  of  wisdom,  and  into  more  and  more  interior  societies  suc- 
cessively according  to  the  increase  of  the  love  of  good.  But  it  is 
man  who  opens  hell  to  himself,  while  it  is  the  Lord  who  opens 
heaven  to  man.  So  as  man  is,  in  the  spiritual  world  as  to  his  head, 
that  is  as  to  his  mind,  so  is  he  either  in  heaven,  or  in  hell  and  where 
the  mind  is  there  the  whole  man  with  the  head  and  body  is  when 
he  becomes  a  spirit.  Moreover  man  is  wholly  such  as  his  con- 
junction is  with  the  societies  of  the  spiritual  world;  such  an  angel 
as  his  conjunction  is  with  the  societies  of  heaven;  and  such  a  devil 
as  his  conjunction  is  with  the  societies  of  hell.  An  angel  man, 
and  a  devil  man  in  externals  appear  alike,  but  in  internals  they  are 
wholly  unlike,  therefore  when  external  things  are  laid  aside  by 
death  they  are  manifestly  unlike.  The  one  is  taken  up  into  heaven, 
and  the  other  is  taken  down  into  hell. 

"The  thought  alone  that  there  is  a  God,  and  that  the  Lord  is 
the  God  of  heaven,  opens  heaven  and  presents  man  as  present  there, 
and  yet  so  slightly  as  to  be  almost  unseen,  appearing  afar  off  as  in 
the  shade.  But  in  proportion  as  his  thought  of  God  becomes  more 
full,  true  and  just,  he  appears  in  the  light.  Thought  becomes  more 
full  by  the  knowledges  of  truth  from  the  Word  that  pertain  to 
faith,  and  of  good  that  pertain  to  love;  for  all  things  from  the  Word 
are  Divine,  and  Divine  things  taken  together  are  God.  The 
thought  of  what  God  is,  is  so  great  that  it  fills  heaven,  and  makes  all 
the  wisdom  of  the  angels,  which  is  ineffable,  for  in  itself  it  is  infinite. 
The  idea  of  God  in  heaven  is  the  Lord,  for  the  angels  of  heaven  are 
in  the  Lord,  and  the  Lord  in  them;  consequently  to  think  of  any 

[65] 


CHRIST  AND  HIS  KINGDOM  COME 

other  God  than  the  Lord  is  to  them  impossible.  Everyone  acknowl- 
edges God  and  is  conjoined  with  Him  according  to  the  good  of  his 
life,  for  the  reason  that  good  of  life  is  like  the  good  that  is  in  the 
Lord,  and  that  thus  comes  from  the  Lord,  so  when  man  is  in  the 
good  of  life  conjunction  is  effected.  With  evil  of  life  the  opposite 
is  true.  This  rejects  the  Lord  and  those  who  deny  God  in  the 
world  deny  Him  after  death,  and  they  acquire  an  organization  which, 
taken  on  in  the  world,  remains  to  eternity.  That  acknowledgment 
of  God  causes  a  conjunction  of  God  with  man,  and  of  man  with 
God;  and  the  denial  of  God  causes  separation.  It  is  therefore 
evident  that  so  far  as  anyone  knows  the  Lord,  and  from  his  knowl- 
edge thinks  about  Him,  so  far  the  Lord  is  present;  and  so  far  as 
anyone  acknowledges  the  Lord  from  an  affection  of  love  so  far  the 
Lord  is  conjoined  to  him.  Good  of  life,  or  living  rightly,  is  shunning 
evils  because  they  are  against  religion,  thus  against  God." 

Follow  peace  with  all  men,  and  holiness,  without  which  no  man 
shall  see  the  Lord.  Hebrews  xii:i4. 

/  am  come  that  they  might  have  life,  and  that  they  might  have  it 
more  abundantly.  St.  John  x:io. 

For  whoso  findeth  me  findeth  life,  and  shall  obtain  favor  of  the 
Lord.  Proverbs  viii-35. 

All  persons,  and  peoples  of  all  nations,  kindred  and  tongue,  who 
are  in  darkness,  and  in  dense  ignorance,  who  have  no  Bibles,  (which 
everyone  should  have)  let  them  be  taught  the  Lord's  precious  'Ten 
Commandments,  Exodus,  Chapter  xxij-iy  verses,  with  their  pre- 
cepts deeply  inscribed  on  their  hearts,  and  let  them  also  know  this, 
that  the  devil  is  for  war,  and  all  unrighteousness,  but  Christ,  is  for 
peace  and  all  righteousness.  Then  let  Christ  be  crowned,  King 
Love,  King  of  Kings,  and  Lord  of  Lords,  and  let  His  Kingdom  come, 
and  His  will  be  done  on  earth  as  it  is  in  heaven.  For  His  is  the 
Kingdom,  and  the  power,  and  the  glory,  for  ever.  Amen  and  amen. 

Whoso  despiseth  the  Word  shall  be  destroyed:  but  he  that  fear eth 
the  commandment  shall  be  rewarded.  Proverbs  xiii  113. 

[66] 


THE  DECALOGUE,  OR  THE  TEN  COMMANDMENTS 

Righteousness  exaltetb  a  nation,  but  sin  is  a  reproach  to  any  peo- 
ple. Proverbs  xiv:34. 

They  shall  come  with  weeping,  and  with  supplications  will  I  lead 
them:  I  will  cause  them  to  walk  by  the  rivers  of  waters  in  a  straight 
way,  wherein  they  shall  not  stumble;  for  I  am  a  Father  to  Israel. 

Jeremiah  xxxi:9. 

Therefore  turn  thou  to  thy  God:  keep  mercy  and  judgment,  and 
wait  on  thy  God  continually.  Hosea  xii  :6. 

For  there  is  one  God,  and  one  mediator  between  God  and  men,  the 
man  Christ  Jesus.  I  Timothy  ii  15. 

Bless  the  Lord,  0  my  soul:  and  all  that  is  within  me,  bless  His 
holy  name. 

Bless  the  Lord,  ye  His  angels,  that  excel  in  strength,  that  do  His 
commandments,  hearkening  unto  the  voice  of  His  word. 

Psalm  ciii:i,2o. 

For  the  kingdom  is  the  Lord's:  and  He  is  the  governor  among 
the  nations.  Psalm  xxii:28. 

Lift  up  your  heads,  0  ye  gates;  and  be  ye  lift  up  ye  everlasting 
doors;  and  the  King  of  Glory  shall  come  in. 

Who  is  this  King  of  Glory?  The  Lord  strong  and  mighty,  the 
Lord  mighty  in  battle. 

Lift  up  your  heads,  0  ye  gates,  even  lift  them  up,  ye  everlasting 
doors;  and  the  King  ^f  Glory  shall  come  in. 

Who  is  this  King  of  Glory?  The  Lord  of  Hosts,  He  is  the  King  of 
Glory.  Psalm  xxiv:y-io. 

"That  there  will  be  a  new  church  when  the  Lord  shall  come  in 
glory,  which  is  also  meant  by  a  new  heaven,  and  a  new  earth,  in  like 
manner  as  with  every  regenerate  man,  who  becomes  a  man  of  the 
church,  or  a  church,  and  whose  internal  man,  when  he  has  been  creat- 
ed anew,  is  called  a  new  heaven,  and  his  external  man  a  new  earth. 
For  the  regenerate  man  is  an  altogether  new  man  formed  by  the 
Lord  and  this  is  why  he  is  said  to  be  created  anew.  Through  re- 
generation man  receives  real  life  from  the  Lord;  for  before  this  he 
cannot  be  said  to  have  lived;  the  life  of  the  world  and  of  the  body  not 

[67] 


CHRIST  AND  HIS  KINGDOM  COME 

being  life,  but  only  that  which  is  heavenly,  and  spiritual.  More- 
over there  is  also  a  last  judgment  for  every  man  when  he  dies,  for 
then  according  to  what  he  has  done  in  the  body,  he  is  adjudged 
either  to  death  or  to  life  that  is  to  hell,  or  to  heaven." 

For  the  wages  of  sin  is  death;  but  tbe  gift  of  God  is  eternal  life 
through  Jesus  Christ  our  Lord.  Rom ans  vi  123 . 

And  that  ye  put  on  the  new  man,  which  after  God  is  created  in 
righteousness,  and  true  holiness.  Ephesians  \v\i^. 

. . .  .the  Lord  appeared  to  Abram,  and  said  unto  him,  I  am  the 
almighty  God;  walk  before  me,  and  be  thou  perfect.  Genesis  xvii :  I . 

Te  shall  therefore  keep  my  statutes,  and  my  judgments:  which  if 
a  man  do,  he  shall  live  in  them:  I  am  the  Lord.  Leviticus  xviii  15. 

Te  shall  not  steal,  neither  deal  falsely,  neither  lie  one  to  another. 

And  ye  shall  not  swear  by  my  name  falsely,  neither  shalt  thou 
profane  the  name  of  thy  God:  I  am  the  Lord. 

Thou  shalt  not  defraud  thy  neighbor,  neither  rob  him:  the  wages  of 
him  that  is  hired  shall  not  abide  with  thee  all  the  night  until  the  morning. 

Te  shall  keep  my  sabbaths,  and  reverence  my  sanctuary:  I  am  the 
Lord. 

Te  shall  do  no  unrighteousness  in  judgment,  in  meteyard,  in 
weight,  or  in  measure. 

Just  balances,  just  weights,  a  just  ephah,  and  a  just  hin  shall  ye 
have:  I  am  the  Lord  your  God.  Leviticus  xix:i  1,12, 13, 30, 35, 36. 

Sanctify  yourselves  therefore,  and  be  ye  holy,  for  I  am  the  Lord 
your  God. 

And  ye  shall  keep  my  statutes  and  do  them:  I  am  the  Lord  which 
sanctify  you. 

For  everyone  that  curseth  his  father  or  his  mother  shall  be  surely 
put  to  death:  he  that  curseth  his  father  or  his  mother;  his  blood  shall  be 
upon  him. 

And  the  man  that  committeth  adultery  with  another  man's  wife  even 
he  that  committeth  adultery  with  his  neighbor  s  wife,  the  adulterer 
and  the  adulteress  shall  surely  be  put  to  death. 

[681 


THE  DECALOGUE,  OR  THE  TEN  COMMANDMENTS 

Te  shall  therefore  keep  all  my  statutes,  and  all  my  judgments,  and 
do  them. 

And  ye  shall  be  holy  unto  me:  for  I  the  Lord  am  holy,  and  have 
severed  you  from  other  people  that  ye  shall  be  mine. 

Leviticus  xx  17,  8,  9,  10,  22,  26. 

Know  therefore  this  day,  and  consider  it  in  thine  heart,  that  the 
Lord  He  is  God  in  heaven  above,  and  upon  the  earth  beneath;  there  is 
none  else. 

'Thou  shalt  keep  therefore  his  statutes,  and  his  commandments, 
which  I  command  this  day,  that  it  may  go  well  with  thee,  and  with  thy 
children  after  thee,  and  that  thou  mayest  prolong  thy  days  upon  the 
earth,  which  the  Lord  thy  Godgiveth  thee. 

Deuteronomy  iv  139-40. 

And  the  Lord  hath  avouched  thee  this  day  to  be  his  PECULIAR  people, 
as  he  bath  promised  thee  and  that  thou  shouldst  keep  all  his  command- 
ments; 

And  to  make  thee  high  above  all  nations  which  he  hath  made,  in 
praise,  and  in  name,  and  in  honour;  and  that  thou  mayest  be  a  holy 
people  unto  the  Lord  thy  God,  as  he  hath  spoken. 

Deuteronomy  xxvi:  18-19. 

'The  Lord  shall  establish  thee  a  holy  people  unto  himself,  as  he  hath 
sworn  unto  thee  if  thou  shalt  keep  the  commandments  of  the  Lord  thy 
God  and  walk  in  his  ways. 

And  all  people  of  the  earth  shall  see  that  thou  art  called  by  the 
name  of  the  Lord;  and  they  shall  be  afraid  of  thee.  That  means 
Christians. 

And  the  Lord  shall  make  thee  the  head,  and  not  the  tail;  and  thou 
shalt  be  above  only,  and  thou  shalt  not  be  beneath;  if  that  thou  hearken 
unto  the  commandments  of  the  Lord  thy  God  which  I  command  thee  this 
day,  to  observe  and  do  them: 

But  it  shall  come  to  pass,  if  thou  wilt  not  hearken  unto  the  voice  of 
the  Lord  thy  God,  to  observe  to  do  all  his  commandments  and  his  statutes 
which  I  command  thee  this  day;  that  all  these  curses  shall  come  upon 
thee,  and  overtake  thee: 


CHRIST  AND  HIS  KINGDOM  COME 

Lord  shall  send  upon  thee  cursing,  vexation,  and  rebuke,  in  all 
that  thou  settest  thine  hand  unto  for  to  do,  until  thou  be  destroyed,  and 
until  thou  perish  quickly;  because  of  the  wickedness  of  thy  doings, 
whereby  thou  hast  forsaken  me. 

Because  thou  servedst  not  the  Lord  thy  God  with  joy  fulness,  and  with 
gladness  of  heart,  for  the  abundance  of  all  things. 

The  Lord  shall  bring  a  nation  against  thee  from  far,  from  the  end 
of  the  earth,  as  swift  as  the  eagle  flieth;  a  nation  whose  tongue  thou  shalt 
not  understand. 

A  nation  of  fierce  countenance,  which  shall  not  regard  the  person  of 
the  old,  nor  shew  favor  to  the  young. 

Deuteronomy  xxviii-.p,  10,  13,  15,  20,  47,  49,  50, 

See,  I  have  set  before  thee  this  day  life  and  good,  and  death,  andeviL 

In  that  I  command  thee  this  day  to  love  the  Lord  thy  God,  to  walk 
in  his  ways,  and  to  keep  his  commandments  and  his  statutes  and  his 
judgments,  that  thou  mayest  live,  and  multiply;  and  the  Lord  thy  God 
shall  bless  thee  in  the  land  whither  thou  goest  to  possess  it. 

I  call  heaven  and  earth  to  record  this  day  against  you,  that  I  have 
set  before  you  life  and  death,  blessing  and  cursing;  therefore  choose  life. 

That  thou  mayest  love  the  Lord  thy  God,  and  that  thou  mayest  obey 
his  voice,  and  that  thou  mayest  cleave  unto  him:  for  he  is  thy  life,  and 
the  length  of  thy  days.  Deuteronomy  xxx  115,  16,  19,  20. 

Thou,  0  Lord,  art  our  Father,  our  Redeemer;  thy  name  is  from 
everlasting.  Isaiah  Ixiii  :i 6. 

Blessed  are  they  that  keep  his  commandments  and  that  seek  him 
with  the  whole  heart. 

They  also  do  no  iniquity;  they  walk  in  his  ways. 

Open  thou  mine  eyes,  that  I  may  behold  wondrous  things  out  of 
thy  law. 

Teach  me,  0  Lord,  the  way  of  thy  statutes;  and  I  shall  keep  it  unto 
the  end. 

Give  me  understanding,  and  I  shall  keep  thy  law;  yea,  I  shall 
observe  it  with  my  whole  heart. 

[70] 


THE  DECALOGUE,  OR  THE  TEN  COMMANDMENTS 

Thy  righteousness  is  an  everlasting  righteousness ',  and  thy  law  is 
the  truth. 

Salvation  is  Jar  from  the  wicked:  for  they  seek  not  thy  statutes. 

Thy  Word  is  true  from  the  beginning:  and  every  one  of  thy  righteous 
judgments  endureth  forever. 

Great  peace  have  they  which  love  thy  law:  and  nothing  shall  offend 
them. 

My  tongue  shall  speak  of  thy  Word:  for  all  thy  commandments  are 
righteousness. 

Psalms  cxix:2,  3,  18,  33,  34,  142,  155,  160,  165,  172. 

Happy  is  the  man  that  findeth  wisdom,  and  the  man  that  getteth 
understanding. 

For  the  merchandise  of  it  is  better  than  the  merchandise  of  silver, 
and  the  gain  thereof  than  fine  gold.  Proverbs  iii  113,  14. 

For  wisdom  is  better  than  rubies;  and  all  the  things  that  may  be 
desired  are  not  to  be  compared  to  it.  Proverbs  viii :  1 1 . 

Wisdom  is  the  principal  thing;  therefore  get  wisdom:  and  with  all 
thy  getting  get  understanding.  Proverbs  i  v  :J. 

Let  us  hear  the  conclusion  of  the  whole  matter:  Fear  God,  and  keep 
his  commandments:  for  this  is  the  whole  duty  of  man. 

For  God  shall  bring  every  work  into  judgment,  with  every  secret 
thing,  whether  it  be  good,  or  whether  it  be  evil. 

Ecclesiastes  xii:i3,  14. 

Finally,  the  interpretation  of  the  Scriptures  is  this,  the  Lord 
did  not  mean  that  the  Jewish  nation  themselves  were  to  be  the  head, 
and  the  rest  of  the  world  the  tail,  but  those  who  were  to  be  of  His 
Kingdom,  and  were  called  by  His  name  known  as  Christians,  that 
were  to  be  the  head,  and  not  the  tail.  Those  who  loved  the  light, 
rather  than  darkness,  who  obeyed  His  commandments,  and  did  them, 
were  the  ones  to  be  the  head,  while  those  who  were  not,  and  did  not, 
were  of  the  devil  the  tail,  and  of  his  kingdom,  which  is  darkness, 
and  all  unrighteousness.  Light  and  darkness,  hope  and  despair, 
wisdom  and  ignorance,  love  and  hate,  happiness  and  unhappiness, 
peace  and  war,  are  what  make  the  differences  between  the  two 

[71] 


CHRIST  AND  HIS  KINGDOM  COME 

kingdoms.     Which  one  would  you  choose,  heaven  or  hell,  the  Lord 
or  the  devil?     Choose  now  whom  ye  would  serve. 

No  man  can  serve  two  masters:  for  either  he  will  hate  the  one  and 
love  the  other;  or  else  he  will  hold  to  the  one  and  despise  the  other. 
Te  cannot  serve  God  and  Mammon. 

St.  Matthew  vi:24. 

Remember  the  former  things  of  old:  for  I  am  God,  and  there  is  none 
else;  I  am  God,  and  there  is  none  like  me. 

Isaiah  xlvi:9. 


72 


EXHORTATION  TO  RE- 
PENTANCE 

*•  i  HE  soul  that  sinneth,  it  shall  die.  'The  son  shall  not  bear  the 
•*-  iniquity  of  the  father,  neither  shall  the  father  bear  the  iniquity  of 
the  son:  the  righteousness  of  the  righteous  shall  be  upon  him,  and  the 
wickedness  of  the  wicked  shall  be  upon  him. 

But  if  the  wicked  will  turn  from  his  sins  that  he  hath  committed,  and 
keep  all  my  statutes,  and  do  that  which  is  lawful,  and  right,  he  shall 
surely  live,  he  shall  not  die. 

All  his  transgressions,  that  he  hath  committed  they  shall  not  be 
mentioned  unto  him,  in  his  righteousness  that  he  hath  done  he  shall  live. 

Have  I  any  pleasure  at  all  that  the  wicked  should  die?  saith  the 
Lord  God:  and  not  that  he  should  return  from  his  ways,  and  live? 

But  when  the  righteous  turneth  away  from  his  righteousness,  and 
committeth  iniquity,  and  doeth  according  to  all  the  abominations  that 
the  wicked  man  doeth,  shall  he  live?  All  his  righteousness,  that  he  hath 
done  shall  not  be  mentioned:  in  his  trespass  that  he  hath  trespassed,  and 
in  his  sin  that  he  hath  sinned,  in  them  shall  he  die. 

Tet  ye  say,  The  way  of  the  Lord  is  not  equal.  Hear  now,  0  house 
of 'Israel:  Is  not  my  way  equal,  are  not  your  ways  unequal? 

Whtn  a  righteous  man  turneth  away  from  his  righteousness,  and 
committeth  iniquity,  and  dieth  in  them;  for  his  iniquity  that  he  hath 
done  shall  he  die. 

Again,  when  the  wicked  man  turneth  away  from  his  wickedness 
that  he  hath  committed,  and  doeth  that  which  is  lawful,  and  right,  he 
shall  save  his  soul  alive. 

Because  he  considereth  and  turneth  away  from  all  his  transgres- 
sions that  he  hath  committed,  he  shall  surely  live,  he  shall  not  die. 

Tet  saith  the  house  of  Israel,  The  way  of  the  Lord  is  not  equal.  0 
house  of  Israel,  are  not  my  ways  equal?  are  not  your  ways  unequal? 

Therefore  I  will  judge  you,  0  house  of  Israel,  everyone  according  to 

[731 


CHRIST  AND  HIS  KINGDOM  COME 

his  ways,  saith  the  Lord  God.  Repent ,  and  turn  yourselves  from  all  your 
transgressions;  so  iniquity  shall  not  be  your  ruin. 

Cast  away  from  you  all  your  transgressions,  whereby  ye  have 
transgressed;  and  make  you  a  new  heart,  and  a  new  spirit:  for  why 
will  ye  die,  0  house  of  Israel? 

For  I  have  no  pleasure  in  the  death  of  him  that  dieth,  saith  the 
Lord  God;  wherefore  turn  yourselves  and  live  ye. 

Ezekiel  xviii  120-32. 

The  Lord  is  not  slack  concerning  his  promise,  as  some  men  count 
slackness;  but  is  long  suffering  to  us-ward,  not  willing  that  any  should 
perish,  but  that  all  should  come  to  repentance.  II  Peter  iii  19. 

And  Jesus  answering  said  unto  them.  'They  that  are  whole  need 
not  a  physician;  but  they  that  are  sick. 

I  came  not  to  call  the  righteous,  but  sinners  to  repentance. 

St.  Luke  v:3i,  32. 

For  the  Son  of  man  is  come  to  seek,  and  to  save  that  which  was  lost. 

St.  Luke  xix:io. 

"Every  man  has  an  internal,  and  an  external;  but  they  differ 
with  the  good,  and  the  evil.  With  the  good,  the  internal  is  in 
heaven,  and  in  its  light,  and  the  external  is  in  the  world,  and  in  its 
light,  which  light  with  them  is  illumined  by  the  light  of  heaven,  so 
that  the  internal,  and  the  external  act  as  one,  like  the  efficient  cause, 
and  the  effect,  or  like  what  is  prior,  and  what  is  posterior.  But  with 
the  evil,  the  internal  is  in  the  world,  and  its  light;  as  is  also  the  ex- 
ternal; for  which  reason  they  see  nothing  from  the  light  of  heaven, 
but  only  from  the  light  of  the  world,  which  they  call  the  light  of 
nature.  Hence  it  is  that  to  them  the  things  of  heaven  are  thick 
darkness,  whilst  the  things  of  the  world  are  in  light.  From  this  it  is 
manifest  that  the  good  have  both  an  internal  and  an  external  man, 
but  that  the  evil  have  not  an  internal,  but  only  an  external." 

"The  internal  man  is  called  the  spiritual  man,  because  it  is  in 
the  light  of  the  heavens,  which  light  is  spiritual;  and  the  external 
man  is  called  the  natural  man,  because  it  is  in  the  light  of  the  world, 
which  light  is  natural,  or  material.  The  man  whose  internal  is  in 

[74] 


EXHORTATION  TO  REPENTANCE 

the  light  of  heaven,  and  whose  external  is  in  the  light  of  the  world,  is 
a  spiritual  man  as  to  both;  but  the  man  whose  internal  is  not  in  the 
light  of  heaven,  but  only  in  the  light  of  the  world,  in  which  is  his 
external  also,  is  a  natural  man  as  to  both.  The  spiritual  man  is 
called  in  the  Word  living,  but  the  natural,  or  material  man  is  called 
dead." 

"The  internal  spiritual  man,  regarded  in  himself,  is  an  angel 
of  heaven,  and  also,  during  his  life  in  the  body,  is  in  society  with 
angels,  although  he  does  not  then  know  it;  and  after  his  separation 
from  the  body,  he  comes  among  the  angels.  But  the  merely 
natural  internal  man,  regarded  in  himself  is  a  spirit,  and  not  an 
angel;  and  also,  during  his  life  in  the  body,  is  in  society  with  spirits, 
but  with  those  who  are  in  hell,  among  whom  he  also  comes  after 
his  separation  from  the  body." 

"  Before  evil  spirits,  who  are  recently  from  the  world,  cast  them- 
selves into  hell,  they,  above  all  others,  suppose  that  they  will  be 
received  into  heaven,  believing  that  only  reception  is  needed  and 
that  everyone,  of  whatever  quality,  may  of  grace  be  admitted  into 
heaven.  But  they  are  sometimes  told  that  heaven  is  denied  by  the 
Lord  to  no  one,  and  that  they  may  be  admitted  if  they  are  able 
to  stay  there.  Some  of  them  are  even  taken  up  into  the  first  societies 
at  the  entrance  to  heaven;  but  when  they  come  thither  they  begin 
to  be  tormented  and  almost  suffocated,  so  distressed  is  the  life  of 
their  thought  and  will — the  life  of  their  thought  from  principles  of 
falsity,  and  the  life  of  their  will  from  a  life  of  evil  in  the  world. 
And  when  they  look  at  themselves  in  the  light  there  they  appear 
to  themselves  as  devils,  some  as  corpses,  and  others  as  monsters, 
and  they  therefore  cast  themselves  headlong  down  from  that 
society,  and  from  its  light  into  some  dark  infernal  mist,  where  they 
recover  their  former  respiration,  and  where  from  phantasy  they 
appear  to  themselves  as  spirits  not  evil.  Thus  they  learn  their 
quality." 


[75] 


THE  HOLY  SUPPER 

"'  •  AHE  bread,  and  wine  in  the  Holy  Supper  signifies  the  Lord's 
A  love  toward  the  universal  race,  and  the  reciprocal  love  of 
man  to  the  Lord.  The  Holy  Supper  is  introduction  into  heaven, 
and  heaven  constitutes  the  body  of  the  Lord.  He  is  present  both 
universally,  and  individually;  for  the  Lord  is  in  them,  and  they 
are  in  Him,  and  where  He  is,  there  is  heaven.  These  two  sacra- 
ments, baptism  and  the  Holy  Supper,  are  the  two  gates  to  eternal 
life,  and  every  man  who  allows  himself  to  be  prepared,  and  led  by 
the  Lord,  is  admitted  into,  and  introduced  into  heaven.  There 
are  no  other  universal  gates. 

"That  man  is  regenerated  by  these  three,  the  Lord,  charity,  and 
faith  acting  as  one,  and  that  no  one  can  enter  heaven  unless  he 
is  becoming  regenerate.  So  the  Lord  can  open  heaven  to  none 
but  the  regenerate,  and  after  death  introduction  into  heaven  is 
given  to  none  else. 

"Eternal  life,  and  salvation  are  impossible  without  conjunction 
with  the  Lord.  That  He  is  eternal  life  is  clearly  evident  from 
certain  passages  in  the  Word,  as  from  the  following." 

Jesus  Christ  is  the  true  God,  and  eternal  life.    I  John  v:2o. 

"He  is  also  salvation,  because  this,  and  eternal  life  are  one. 
His  name  Jesus  signifies  salvation,  and  therefore  He  is  called  the 
Saviour  throughout  the  Christian  world.  And  yet  only  those  come 
to  the  Holy  Supper  worthily,  who  are  interiorly  conjoined  with 
the  Lord,  and  those  are  interiorly  conjoined  with  Him  who  are 
regenerated.  The  Lord  then  implants  charity,  and  faith  in  the 
midst  of  him,  and  makes  both  of  these  spiritual.  Thus  the  Lord 
conjoins  Himself  to  man,  and  man  conjoins  himself  to  the  Lord, 
for  no  conjunction  is  possible  unless  it  is  effected  reciprocally. 
Those  who  receive  the  Lord,  that  is  have  faith  in  Him,  and  do  not 
lead  an  evil  life  are  called  Sons  of  God." 

[76] 


THE  HOLY  SUPPER 

Behold,  what  manner  of  love  the  Father  hath  bestowed  upon 
us,  that  we  should  be  called  the  sons  of  God:  therefore  the  world 
knoweth  us  not,  because  it  knew  him  not. 

Beloved,  now  are  we  the  sons  of  God,  and  it  doth  not  yet  appear 
what  we  shall  be:  but  we  know  that,  when  he  shall  appear,  we  shall 
be  like  him;  for  we  shall  see  him  as  he  is.  I  John  iii:i,  2. 

^fhen  Jesus  said  unto  them,  Verily,  verily,  I  say  unto  you,  Ex- 
cept  ye  eat  the  flesh  of  the  Son  of  man,  and  drink  his  blood  ye  have  no 
life  in  you. 

Whoso  eateth  my  flesh,  and  drinketh  my  blood,  hath  eternal  life, 
and  I  will  raise  him  up  at  the  last  day. 

For  my  flesh  is  meat  indeed,  and  my  blood  is  drink  indeed. 

He  that  eateth  my  flesh,  and  drinketh  my  blood,  dwelleth  in  me, 
and  I  in  him.  St.  John  vi  153-56. 

"The  Holy  Supper  is  like  a  signature,  a  seal,  a  badge,  or  a  proof 
of  appointment  even  to  the  angels,  that  those  who  come  to  it 
worthily  are  Sons  of  God  and  it  is  also  like  a  key  to  the  house  in 
heaven  where  they  are  to  dwell  forever,  and  ever." 

"  Every  religion  declines,  and  is  consummated  by  the  inversion 
of  God's  image  in  man.  It  is  known  that  man  was  created  into 
God's  image  after  God's  likeness  (Genesis  i:26).  The  image  and 
likeness  of  God  is  this.  God  alone  is  love,  and  wisdom.  Man  was 
created  to  be  a  receptacle  of  both,  that  his  will  might  be  a  receptacle 
of  the  Divine  love,  and  his  understanding  a  receptacle  of  the  Divine 
wisdom.  Therefore  man's  being  an  image  of  God  means  that  he  is 
a  recipient  of  the  Divine  wisdom,  and  his  being  a  likeness  of  God 
means  that  he  is  a  recipient  of  the  Divine  love.  In  every  man  of 
sound  mind  there  is  an  ability  to  receive  wisdom  from  the  Lord,  that 
is,  to  multiply  to  eternity,  the  truths,  from  which  wisdom  exists; 
also  an  ability  to  receive  love,  that  is,  to  bring  forth  to  eternity 
the  goods  from  which  love  exists.  This  perpetual  bringing  forth  of 
good,  and  of  love  therefrom  and  perpetual  multiplication  of  truth, 
and  of  wisdom  therefrom,  is  granted  to  the  angels,  and  also  to  men 
who  are  becoming  angels;  and  as  the  Lord  is  love  itself,  and  wisdom 
itself,  it  follows  that  man  has  the  ability  to  conjoin  himself  to  the 

[77] 


CHRIST  AND  HIS  KINGDOM  COME 

Lord  and  the  Lord  to  himself  forever.  Nevertheless,  as  man  is 
finite,  the  Divine  Itself  of  the  Lord  cannot  be  conjoined,  but  only 
adjoined  to  man,  as,  for  the  sake  of  illustration,  the  light  of  the 
sun  cannot  be  conjoined  to  the  eye,  or  the  sound  of  the  air  to  the 
ear,  but  only  adjoined  to  them,  thus  imparting  the  ability  to  see, 
and  hear.  For  man  is  not  life  in  himself,  as  the  Lord  is  even  in 
regard  to  His  Human  (John  v:26);  but  is  only  a  receptacle  of  life; 
and  it  is  life  itself  that  is  adjoined  to  man,  but  not  conjoined.  This 
has  been  added  in  order  that  it  may  be  rationally  understood  how 
the  Lord  and  His  redemption  are  wholly  present  in  the  Holy  Supper.'' 

"It  is  worthy  of  mention,  since  it  is  wholly  unknown  in  the 
world,  that  the  states  of  good  spirits,  and  of  angels  are  continually 
changing,  and  perfecting,  and  that  they  are  thereby  raised  up  into 
the  interiors  of  the  province  in  which  they  are  and  so  into  nobler 
functions;  for  in  heaven  there  is  a  continual  purification,  and  so 
to  speak,  a  new  creation;  and  yet  the  case  is  such  that  no  angel  even 
to  eternity  can  possibly  attain  absolute  perfection.  The  Lord  alone 
is  perfect;  in  Him  and  from  Him  is  all  perfection." 

"It  must  be  borne  in  mind  that  in  the  spiritual  world  the  state 
of  every  nation  and  people  in  general,  and  also  of  individuals,  is  in 
accordance  with  their  acknowledgment  and  worship  of  God;  and 
that  all  who  in  heart  acknowledge  God,  and  from  this  time  on,  all 
who  acknowledge  the  Lord  Jesus  Christ  as  God,  Redeemer,  and 
Saviour,  are  in  heaven,  while  those  who  do  not  acknowledge  Him  are 
beneath  heaven,  where  they  are  taught,  and  those  who  accept  what 
they  are  taught,  are  raised  up  into  heaven,  but  those  who  do  not 
are  cast  down  to  hell;  and  to  this  class  belong  those  who,  like  the 
Socinians,  have  approached  God  the  Father  only,  or  who  like  the 
Arians,  have  denied  the  Divinity  of  the  Lord's  Human. 


THRONE  OF  GOD 

ND  the  jour  beasts  had  each  of  them  six  wings  about  him;  and 
they  were  full  of  eyes  within;  and  they  rest  not  day  and  night, 
saying^  Holy,  holy,  holy  Lord  God  Almighty,  which  was,  and  is,  and 
is  to  come. 

And  when  those  beasts  give  glory,  and  honor  and  thanks  to  Him 
that  sat  on  the  throne,  who  liveth  forever  and  ever. 

The  four  and  twenty  elders  fall  down  before  him  that  sat  on  the 
throne,  and  worship  him  that  liveth  forever  and  ever,  and  cast  their 
crowns  before  the  throne,  saying: 

Thou  art  worthy,  0  Lord,  to  receive  glory  and  honor,  and  power: 
for  thou  hast  created  all  things,  and  for  thy  pleasure  they  are  and  were 
created.  Revelations  iv:8-n. 

And  I  beheld,  and,  lo,  in  the  midst  of  the  throne,  and  of  the  four 
beasts,  and  in  the  midst  of  the  elders,  stood  a  Lamb  as  it  had  been  slain, 
having  seven  horns  and  seven  eyes,  which  are  the  seven  spirits  of  God 
sent  forth  into  all  the  earth. 

And  he  came  and  took  the  book  out  of  the  right  hand  of  him  that 
sat  upon  the  throne. 

And  when  he  had  taken  the  book,  the  four  beasts,  and  four  and 
twenty  elders  fell  down  before  the  Lamb,  having  everyone  of  them  harps 
and  golden  vials  full  of  odours  which  are  the  prayers  of  saints. 

And  they  sung  a  new  song,  saying,  Thou  art  worthy  to  take  the 
book,  and  to  open  the  seals  thereof:  for  thou  wast  slain,  and  hast  re- 
deemed us  to  God  by  thy  blood  out  of  every  kindred  and  tongue,  and 
people,  and  nation; 

And  hast  made  us  unto  our  God  kings  and  priests:  and  we  shall 
reign  on  the  earth. 

And  I  beheld,  and  I  heard  the  voice  of  many  angels  round  about 
the  throne  and  the  beasts,  and  the  elders:  and  the  numbers  of  them 
was  ten  thousand  times  ten  thousand,  and  thousands  of  thousands', 

[79] 


CHRIST  AND  HIS  KINGDOM  COME 

Saying  with  a  loud  voice,  Worthy  is  the  Lamb  that  was  slain  to 
receive  power,  and  riches,  and  wisdom  and  strength,  and  honor  and 
glory  and  blessing. 

And  every  creature  which  is  in  heaven,  and  on  the  earth,  and  under 
the  earth,  and  such  as  are  in  the  sea,  and  all  that  are  in  them,  heard 
I  saying.  Blessing,  and  honour,  and  glory,  and  power  be  unto  him  that 
sitteth  upon  the  throne,  and  unto  the  Lamb  forever,  and  ever. 

And  the  jour  beasts  said,  Amen.  And  the  four  and  twenty  elders 
fell  down  and  worshipped  Him  that  liveth  forever  and  ever. 

Revelations  v  16-14. 

For  the  Lamb  which  is  in  the  midst  of  the  throne  shall  feed  them, 
and  shall  lead  them  unto  living  fountains  of  waters:  and  God  shall 
wipe  away  all  tears  from  their  eyes.  Revelations  vn:ij. 

"A  Lamb  standing  as  if  slain  signifies  the  Lord  as  to  His 
Human,  not  acknowledged  in  the  church  as  Divine.  By  Lamb  in 
the  Apocalypse  is  meant  the  Lord  as  to  His  Divine  Human.  Since, 
therefore,  the  Lord  as  to  the  Divine  Human  is  meant  by  the  Lamb, 
and  it  is  said  of  Him,  that  He  took  the  book  out  of  the  right  hand  of 
Him  that  sat  upon  the  throne,  and  afterwards  that  He  opened  it,  and 
loosed  the  seven  seals  thereof,  and  since  no  mortal  could  do  this 
but  God  alone  it  follows  that  by  the  Lamb  is  meant  the  Lord  as  to 
the  Divine  Human,  and  by  slain  that  He  is  not  acknowledged  as 
God  as  to  His  Human." 

"Having  seven  horns,  signifies  His  omnipotence.  A  horn  is 
frequently  mentioned  in  the  Word,  and  by  it  is  predicted  of  the 
Lord,  it  signifies  omnipotence.  The  reason  why  seven  horns  are 
mentioned  is  because  seven  signifies  all,  thus  omnipotence. " 

"  And  seven  eyes,  signifies  His  omniscience,  and  Divine  wisdom. " 

"Which  are  the  seven  spirits  of  God  sent  forth  unto  all  the  earth, 
signifies  that  from  the  Divine  wisdom  is  derived  Divine  truth 
unto  the  whole  world,  where  there  is  religion;  for  where  there  is 
religion,  it  is  taught  that  there  is  a  God,  and  that  there  is  a  devil, 
and  that  God  is  good  itself,  and  that  all  good  is  from  Him,  and 
that  the  devil  is  evil  itself,  and  that  all  evil  is  from  him;  and  as 

[go] 


THRONE  OF  GOD 

they  are  opposites,  so  evil,  because  it  is  from  the  devil,  is  to  be  shun- 
ned, and  good,  because  it  is  from  God,  is  to  be  done;  consequently  in 
proportion  as  anyone  does  evil,  so  far  he  loves  the  devil,  and  acts 
against  God.  Such  Divine  truth  is  in  the  whole  world  where  there 
is  any  religion:  so  that  it  is  only  necessary  to  know  what  evil  is: 
and  this  also  is  known  by  all  who  have  any  religion;  for  the  precepts 
of  all  religion  are  similar  to  those  contained  in  the  Decalogue, 
that  one  must  not  kill,  nor  commit  whoredom,  nor  steal,  nor  bear 
false  witness.  These  are  the  general  Divine  truths  from  the  Lord 
sent  forth  unto  all  the  earth.  Therefore  he  who  lives  according  to 
them  because  they  are  Divine  truths  or  the  commandments  of  the 
Lord,  and  thence  of  religion,  is  saved.  But  he  who  only  lives  ac- 
cording to  them  because  they  are  civil,  and  moral  truths,  is  not 
saved." 

"Those  who  honor  father  and  mother  have  heaven  and  the 
happiness  there,  because  in  heaven  no  other  father  but  the  Lord 
is  known,  for  all  there  have  been  generated  anew  from  Him:  and 
in  heaven  by  mother  the  church  is  meant,  and  in  general  the  kingdom 
of  the  Lord.  The  church,  wherever  it  may  be,  is  the  Lord's  king- 
dom; and  a  church  is  a  church  from  the  Lord,  and  from  the  Word, 
and  its  perfection  is  according  to  its  acknowledgment  of  the  Lord, 
and  according  to  its  understanding  of  the  Word.  It  should  be 
known  that  the  acknowledgment  of  the  Lord's  Divine  in  His  Human, 
and  making  the  truths  from  the  Word  to  be  of  one's  life  are  the  two 
principal  things  of  the  church;  moreover,  no  one  can  be  in  the  one 
of  these  unless  he  is  at  the  same  time  in  the  other.  For  the  Lord 
flows  in  with  all,  as  well  in  the  heavens,  as  on  the  earth,  from  His 
Divine  Human,  and  not  from  the  Divine  separately.  Conse- 
quently those  who  in  their  thought  separate  the  Divine  of  the  Lord 
from  His  Human,  and  look  to  the  Divine  of  the  Father  not  as  in  the 
Human  but  as  beside  it,  or  above  it,  thus  separated  from  it,  receive 
no  influx  from  the  Lord,  nor  thus  from  heaven,  for  all  who  are  in 
the  heavens  acknowledge  the  Lord's  Divine  Human.  Hereafter,, 
no  one  among  Christians  enters  heaven,  unless  he  believes  in  the 
Lord  God  the  Saviour,  and  approaches  Him  a/one,  because  the  Lord 

[81] 


CHRIST  AND  HIS  KINGDOM  COME 

is  the  God  of  heaven  and  earth.  All  who  acknowledge  the  Lord 
Jesus  Christ  as  God,  Redeemer,  and  Saviour  are  in  heaven,  also 
only  those  who  have  a  conception  of  the  Divine  can  enter  heaven. 
The  Divine  of  the  Lord  in  heaven  is  love,  for  the  reason  that  love 
is  receptive  of  all  things  of  heaven,  such  as  peace,  intelligence, 
wisdom,  and  happiness." 

At  that  day  ye  shall  know  that  I  am  in  my  Father ',  and  ye  in  me, 
and  I  in  you.  St.  John  xiv:2o. 

"Herein  by  Father  the  Lord  means  the  Divine  in  Himself,  He 
calls  the  Father." 

Who  is  a  liar  but  he  that  denieth  that  Jesus  is  the  Christ?  He  is 
antichrist  that  denieth  the  Father  and  the  Son.  I  John  ii:22. 

And  the  Lord  shall  be  king  over  all  the  earth:  in  that  day  shall 
there  be  one  Lord,  and  His  name  One.  Zechariah  xiv:9. 

'Therefore  my  people  shall  know  my  name:  therefore  they  shall 
know  in  that  day  that  I  am  He  that  doth  speak:  behold,  it  is  I. 

Isaiah  lii:6. 

^hat  their  hearts  might  be  comforted,  being  knit  together  in  love, 
and  unto  all  riches  of  the  full  assurance  of  understanding  to  the  acknowl- 
edgment of  the  mystery  of  God,  and  of  the  Father,  and  of  Christ. 

Colossians  ii:2. 

For  there  are  certain  men  crept  in  unawares,  who  were  before  of 
old  ordained  to  this  condemnation,  ungodly  men,  turning  the  grace 
of  our  God  into  lasciviousness,  and  denying  the  only  Lord  God,  and 
our  Lord  Jesus  Christ. 

Keep  yourselves  in  the  love  of  God,  looking  for  the  mercy  of  our 
Lord  Jesus  Christ  unto  eternal  life. 

fo  the  only  wise  God  our  Saviour  be  glory  and  majesty,  both  now 
and  ever.  Amen.  Jude  i:/}.,  21,  25. 

Thus  saith  the  Lord,  thy  Redeemer,  the  Holy  One  of  Israel:  I 
am  the  Lord  thy  God  which  teacheth  thee  to  profit,  which  leadeth  thee 
by  the  way  that  thou  shouldest  go. 

0  that  thou  hadst  hearkened  to  my  commandments!  then  had  thy 
peace  been  as  a  river,  and  thy  righteousness  as  the  waves  of  the  sea. 

Isaiah  xlviii-.iy,  18. 
[82! 


GUIDANCE. 

1.  Guide  me,  O  thou  great  Jehovah, 
Pilgrim  through  this  barren  land. 

I  am  weak,  but  thou  art  mighty; 
Hold  me  with  thy  powerful  hand; 

Bread  of  heaven, 
Feed  me  till  I  want  no  more. 

2.  Open  thou  the  crystal  fountain, 
Whence  the  healing  streams  do  flow; 
Let  the  fiery  cloudy  pillar 

Lead  me  all  my  journey  through. 

Strong  Deliverer, 
Be  thou  still  my  strength,  and  Shield. 

3.  When  I  tread  the  verge  of  Jordan, 
Bid  my  anxious  fears  subside; 
Death  of  death!  and  hell's  Destruction 
Land  me  safe  on  Canaan's  side; 

Songs  of  praises 
I  will  ever  give  to  thee. 


[831 


ALTOGETHER  LOVELY. 

1.  Majestic  sweetness  sits  enthroned 

Upon  the  Saviour's  brow; 
His  head  with  radiant  glories  crowned, 
His  lips  with  grace  overflow. 

2.  No  mortal  can  with  Him  compare 

Among  the  sons  of  men; 
Fairer  is  He  than  all  the  fair 
That  fill  the  heavenly  train. 

3.  He  saw  me  plunged  in  deep  distress, 

He  flew  to  my  relief; 
For  me  He  bore  the  shameful  cross, 
And  carried  all  my  grief. 

4.  To  Him  I  owe  my  life,  and  breath 

And  all  my  joys  I  have; 
He  makes  me  triumph  over  death. 
He  saves  me  from  the  grave. 

5.  To  heaven,  the  place  of  His  abode, 

He  brings  my  weary  feet; 
Shows  me  the  glories  of  my  God 
And  makes  my  joy  complete. 

6.  Since  from  His  bounty  I  receive 

Such  proofs  of  love  divine, 
Had  I  a  thousand  hearts  to  give, 
Lord,  they  should  all  be  thine. 


OUR  MASTER. 

1.  Art  though  weary,  art  thou  languid, 

Art  thou  sore  distressed? 
"  Come  to  me,  saith  One,  and  coming 
Be  at  rest." 

2.  Hath  He  marks  to  lead  me  to  Him, 

If  He  be  my  guide? 

"In  His  feet  and  hands  are  wound-prints 
And  His  side." 

3.  Is  there  diadem,  as  Monarch 

That  His  brow  adorns  ? 
"Yea,  a  crown,  in  very  surety; 
But  of  thorns." 

4.  If  I  find  Him,  if  I  follow 

What  His  guerdon  here? 
"Many  a  sorrow,  many  a  labor, 
Many   a   tear." 

5.  If  I  ask  Him  to  receive  me 

Will  He  say  me  nay? 
"Not  till  earth,  and  not  till  heaven 
,  Pass  away." 

6.  Finding,  following,  keeping,  struggling 

Is  He  sure  to  bless? 
"Saints,  apostles,  prophets,  martyrs, 
Answer,  Yes." 


[85] 


FEAR  NOT. 

1.  How  firm  a  foundation,  ye  saints  of  the  Lord, 
Is  laid  for  your  faith  in  His  excellent  Word! 
What  more  can  He  say,  than  to  you  He  hath  said, 
To  you,  who  for  refuge  to  Jesus  have  fled! 

2.  "Fear  not,"  I  am  with  thee,  O  be  not  dismayed, 
For  I  am  thy  God,  I  will  still  give  thee  aid, 

Til  strengthen  thee,  help  thee,  and  cause  thee  to  stand, 
Upheld  by  my  gracious,  omnipotent  hand. 

3.  When  through  the  deep  waters  I  call  thee  to  go 
The  rivers  of  sorrow  shall  not  overflow; 

For  I  will  be  with  thee  thy  trouble  to  bless, 
And  sanctify  to  thee  thy  deepest  distress. 

4.  When  through  fiery  trials  thy  pathway  shall  lie, 
My  grace  all-sufficient  shall  be  thy  supply* 
The  flame  shall  not  hurt  thee;  I  only  design 
Thy  dross  to  consume  and  thy  gold  to  refine. 

5.  The  soul  that  on  Jesus  hath  leaned  for  repose 
I  will  not,  I  will  not  desert  to  his  foes; 

That  soul — though  all  hell  should  endeavor  to  shake, 
I'll  never — no  never — no  never  forsake. 


[86] 


LORD  OF  ALL. 

1.  All  hail  the  power  of  Jesus'  flame, 

Let  angels  prostrate  fall; 
Bring  forth  the  royal  diadem 
And  crown  Him  Lord  of  all. 

2.  Crown  Him,  ye  martyrs  of  our  God, 

Who  from  His  altar  call; 
Extol  the  stem  of  Jesse's  rod 
And  crown  Him  Lord  of  all. 

3.  Ye  chosen  seed  of  Israel's  race, 

Ye  ransomed  from  the  fall; 
Hail  Him  who  saves  you  by  His  grace, 
And  crown  Him  Lord  of  all. 

4.  Let  every  kindred,  every  tribe, 

On   this  terrestrial  ball, 
To  Him  all  majesty  ascribe, 
And  crown  Him  Lord  of  all. 

5.  Oh,  that  with  yonder  sacred  throng, 

We  at  His  feet  may  fall; 
We'll  join  the  everlasting  song, 
And  crown  Him  Lord  of  all. 


SABBATH  MORNING. 

1.  Safely   through   another  week, 

God  has  brought  us  on  our  way. 
Let  us  now  a  blessing  seek, 

Waiting  in  His  courts  today; 
Day  of  all  the  week  the  best, 

Emblem  of  eternal  rest. 

2.  While  we  seek  supplies  of  grace, 

Through  the  dear  Redeemer's  name 
Show  thy  reconciling  face- 
Take  away  our  sin,  and  shame; 
From  our  wordly  cares  set  free, — 
May  we  rest  this  day  in  thee. 

3.  Here  we  come  thy  name  to  praise; 

Let  us  feel  thy  presence  near; 
May  thy  glory  meet  our  eyes 

While  we  in  thy  house  appear, 
Here  afford  us,  Lord,  a  taste 

Of  our  everlasting  feast. 

4.  May  the  gospel's  joyful  sound 

Conquer  sinners,  comfort  saints; 
Make  the  fruits  of  grace  abound, 

Bring  relief  for  all  complaints; 
Thus  let  all  our  Sabbaths  prove, 

Till  we  rest  in  thee  above. 


PROBATION. 

1.  A  charge  to  keep  I  have, 

A  God  to  glorify, 
.    A  never  dying  soul  to  save, 
And  fit  it  for  the  sky. 

2.  To  serve  the  present  age, 

My  calling  to  fulfil; 
Oh,  may  it  all  my  powers  engage 
To  do  my  master's  will! 

3.  Arm  me  with  jealous  care, 

As  in  thy  sight  to  live; 
And  oh,  thy  servant,  Lord,  prepare 
A  strict  account  to  give. 

4.  Help  me  to  watch,  and  pray, 

And  on  thyself  rely, 
Assured  if  I  my  trust  betray, 
I  shall  forever  die. 


89] 


WATCH. 

1.  My  soul  be  on  thy  guard 

Ten  thousand  foes  arise; 
And  hosts  of  sin  are  pressing  hard 
To  draw  thee  from  the  skies. 

2.  Oh,  watch,  and  fight,  and  pray, 

The  battle  ne'er  give  o'er, 
Renew  it  boldly  every  day, 
And  help  divine  implore. 

3.  Ne'er  think  the  victory  won, 

Nor  lay  thine  armor  down; 
Thine  arduous  work  will  not  be  done, 
Till  thou  obtain  thy  crown. 

4.  Fight  on,  my  soul,  till  death 

Shall  bring  thee  to  thy  God! 
He'll  take  thee  at  thy  parting  breath 
Up  to  His  blest  abode. 

— From  Spiritual  Songs. 


90 


HOMEWARD  BOUND. 

Out  on  an  ocean,  all  boundless  we  ride. 
We're  homeward  bound,  homeward  bound. 
Tossed  on  the  wave  of  a  rough  restless  tide, 
We're  homeward  bound,  homeward  bound. 
Far  from  the  safe,  quiet  harbor  we've  rode, 
Seeking  our  Father's  celestial  abode, 
Promise  of  which  on  us  each  he  bestows. 
We're  homeward  bound,  homeward  bound. 

Wildly  the  storm  sweeps  us  on  as  it  roars, 
We're  homeward  bound,  homeward  bound, 
Look!  yonder  lie  the  bright  heavenly  shores, 
We're  homeward  bound,  homeward  bound. 
Steady,  O  pilot!  stand  firm  at  the  wheel, 
Steady!  We  soon  shall  outweather  the  gale. 
O  how  we  fly  'neath  the  loud  creaking  sail ! 
We're  homeward  bound,  homeward  bound. 

—Silver  Chord. 


WILL  YOU  GO! 

We're  traveling  home  to  heaven  above. 

Will  you  go?    Will  you  go? 
To  sing  the  Saviour's  dying  love, 

Will  you  go?    Will  you  go? 
Millions  have  reached  that  blest  abode 
Anointed  kings,  and  priests  to  God, 
And  millions  more  are  on  the  road. 

Will  you  go?    Will  you  go? 


92] 


THE  GOLDEN  SHORE. 

1.  We  are  out  on  the  ocean  sailing, 

Homeward  bound  we  sweetly  glide. 
We  are  out  on  the  ocean  sailing 
To  a  home  beyond  the  tide. 

(Chorus)  All  the  storms  will  soon  be  over, 

Then  we'll  anchor  in  the  harbor. 

We  are  out  on  an  ocean  sailing 
To  a  home  beyond  the  tide. 

We  are  out  on  an  ocean  sailing 
To  a  home  beyond  the  tide. 

2.  Millions  now  are  safely  landed, 

Over  on  the  golden  shore. 
Millions  more  are  on  their  journey, 

Yet  there's  room  for  millions  more. 
Chorus 

3.  Spread  your  sails  while  heavenly  breezes 

Gently  waft  our  vessel  on. 
All  on  board  are  sweetly  singing, 

Free  salvation  is  the  song. 
Chorus 

4.  When  we  all  are  safely  anchored, 

We  will  shout  our  trials  are  o'er, 
We  will  walk  about  the  city, 

And  we'll  sing  for  ever  more. 
Chorus 

— Bradbury's  New  Golden  2lr/0. 


93 


THE  SPIRIT'S  GRACIOUS  CALL 

"Say,  sinner!  hath  a  voice  within 
Oft  whispered  to  thy  secret  soul, 
Urged  thee  to  leave  the  ways  of  sin, 
And  yield  thy  heart  to  God's  control?" 

"Sinner!  it  was  a  heavenly  voice — 
It  was  the  Spirit's  gracious  call; 
It  bade  thee  make  the  better  choice, 
And  haste  to  seek  in  Christ  thine  all." 

"Spurn  not  the  call  to  life,  and  light, 
Regard  in  time,  the  warning  kind; 
That  call  thou  may'st  not  alway  slight 
And  yet  the  gate  of  mercy  find." 

"Sinner,  perhaps  this  very  day 

Thy  last  accepted  time  may  be; 

Oh!  shouldst  thou  grieve  Him  now  away 

Then  hope  may  never  beam  on  thee." 


[94] 


O  HAPPY  DAY. 

O  happy  day  that  fixed  my  choice 
On  thee  my  Saviour,  and  my  God! 
Well  may  this  glowing  heart  rejoice 
And  tell  its  raptures  all  abroad. 

Happy  day,  happy  day! 
When  Jesus  washed  my  sins  away 
He  taught  me  how  to  watch,  and  pray, 
And  live  rejoicing  every  day. 


95] 


COME  UNTO  ME. 


W.  B.  BRADBURY. 

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\  >        \>  \ 

ir  ri'  LI 

With  tearful  eyes  I  look  around. 
Life  seems  a  dark,  and  stormy  sea; 
Yet,  midst  the  gloom  I  hear  a  sound, 
A  heavenly  whisper,  Come  to  me. 

It  tells  me  of  a  place  of  rest — 
It  tells  me  where  my  soul  may  flee; 
Oh!  to  the  weary,  faint,  opprest, 
How  sweet  the  bidding,  Come  to  me. 

When  nature  shudders,  loth  to  part 
From  all  I  love,  enjoy,  and  see. 
When  a  faint  chill  steals  o'er  my  heart. 
A  sweet  voice  utters,  Come  to  me. 

Come,  for  all  else  must  fall,  and  die. 
Earth  is  no  resting  place  for  thee; 
Heavenward  direct  thy  weeping  eye. 
I  am  thy  portion.     Come  to  me. 

O  voice  of  mercy!  voice  of  love! 
In  conflict,  grief,  and  agony 
Support  me,  cheer  me  from  above, 
And  gently  whisper,  Come  to  me. 


THE  LORD'S  PRAYER.    Chant. 


GREGORIAN. 


I 


1.  Our  Father,  who  art  in  heaven,  hallowed  be  thy  name. 

Thy  Kingdom  come,  thy  will  be  done  on  earth  as  it  is  in  heaven. 

2.  Give  us  this  day  our  daily  bread; 

And  forgive  us  our  trespasses  as  we  forgive  them  that  trespass 
against  us. 

3.  And  lead  us  not  into  temptation  but  deliver  us  from  evil. 

For  thine  is  the  kingdom,  and  the  power  and  the  glory,  forever, 
Amen. 

— Bradbury's  New  Golden  'Trio. 


(91 \ 


TOO  LATE. 

Late,  late,  so  late!  and  dark  the  night  and  chill! 
Late,  late,  so  late!  but  we  can  enter  still, 
"Too  late,  too  late!  ye  cannot  enter  now." 

No  light  had  we:  for  that  we  do  repent; 
And,  learning  this,  the  Bridegroom  will  relent. 
"Too  late,  too  late!  ye  cannot  enter  now." 

Have  we  not  heard  the  Bridegroom  is  so  sweet? 
O  let  us  in,  though  late,  to  kiss  His  feet! 
"No,  no;  too  late!  ye  cannot  enter  now." 

— Song  by  Lindsay, 


HEAVEN. 

Lord  Jesus,  King  of  Paradise 

Oh,  keep  us  in  thy  love. 
And  guide  me  to  that  happyland 

Of  perfect  rest  above; 
Where  loyal  hearts,  and  true 

Stand  ever  in  the  light, 
All  rapture  through  and  through, 

In  God's  most  holy  sight. 


[99] 


SHALL  WE  KNOW  EACH  OTHER  THERE? 

When  we  hear  the  music  ringing 
In  the  bright  celestial  dome — 
When  sweet  angels'  voices,  singing, 
Gladly  bid  us  welcome  home 
To  the  land  of  ancient  story 
Where  the  spirit  knows  no  care; 
In  that  land  of  life,  and  glory — 
Shall  we  know  each  other  there? 

When  the  holy  angels  meet  us, 

As  we  go  to  join  their  band, 

Shall  we  know  the  friends  that  greet  us 

In  that  glorious  spirit  land? 

Shall  we  see  the  same  eyes  shining 

On  us  as  in  days  of  yore  ? 

Shall  we  feel  the  dear  arms  twining 

Fondly  round  us  as  before? 

Yes,  my  earth-worn  soul  rejoices, 
And  my  weary  heart  grows  light 
For  the  thrilling  angel  voices, 
And  the  angel  faces  bright, 
That  shall  welcome  us  in  heaven 
Are  the  loved  of  long  ago. 
And  to  them  'tis  kindly  given 
Thus  their  mortal  friends  to  know. 

Oh,  ye  weary,  sad,  and  tossed  ones, 
Droop  not,  faint  not,  by  the  way! 
Ye  shall  join  the  loved,  and  just  ones 

[ioo] 


In  that  land  of  perfect  day." ' 
Harp-strings,  touched  by  angel  fingers 
Murmured  in  my  raptured  ear, 
Evermore  their  sweet  song  lingers — 
"We  shall  know  each  other  there." 

Rev.  R.  Lowry. 

"He  who  seldom  thinks  of  heaven  is  not  likely  to  get  there; 
the  only  way  to  hit  the  mark  is  to  keep  the  eye  fixed  upon  it." 


[101] 


LAST  WORDS 

WE  KNOW  that  we  have  passed  from  death  unto  life,  because 
we  love  the  brethren. 

Hereby  perceive  we  the  love  of  God,  because  He  laid  down  His 
life  for  us:  and  we  ought  to  lay  down  our  lives  for  the  brethren. 

I  John  iii:i4,  16. 
He  that  loveth  not,  knoweth  not  God;  for  God  is  love. 

I  John  iv:8. 

"The  quality  of  the  exterior  natural  is  very  manifest  in  the 
other  life,  for  the  faces  of  spirits  and  angels  are  formed  from  it,  and 
according  to  it.  In  the  light  of  heaven  the  interiors,  and  especially 
the  intentions,  or  ends,  shine  forth  through  that  face.  If  love  to 
the  Lord,  and  charity  toward  the  neighbor  have  formed  the  interiors, 
there  is  a  consequent  resplendence  in  the  face  and  the  face  itself  is 
love,  and  charity  in  form;  but  if  the  love  of  self,  and  of  the  world, 
and  the  derivative  hatred,  revenge,  cruelty,  and  the  like,  have 
formed  the  interiors,  there  is  a  consequent  diabolical  expression 
in  the  face,  and  the  face  itself  is  hatred,  revenge,  and  cruelty  in 
form.  From  this  it  is  evident  what  the  exterior  natural  is,  and 
what  is  its  use,  and  also  what  it  is  when  made  subject  to  interior 
things,  and  what  it  is  when  interior  things  are  made  subject  to  it." 

"Every  man  is  a  man  not  from  his  face  and  body,  but  from 
the  good  of  his  love,  and  from  the  truths  of  his  wisdom;  and  because 
it  is  from  these  that  a  man  is  a  man,  every  man  is  also  his  own 
truth  and  his  own  good,  or  his  own  love,  or  his  own  wisdom.  Apart 
from  these  he  is  not  a  man.  But  the  Lord  is  good  itself  and  truth 
itself,  or  what  is  the  same,  He  is  love  itself,  and  wisdom  itself;  and 
these  are  the  Word  which  was  in  the  beginning  with  God  and  which 
was  God,  and  which  became  flesh.  Thus  to  be  taught  from  the 
Word  is  to  be  taught  by  the  Lord  Himself,  because  it  is  to  be  taught 

[  102] 


LAST  WORDS 

from  good  itself,  and  truth  itself,  or  from  love  itself,  and  from  wisdom 
itself,  which  are  the  Word  as  has  been  said.  All  those  who  are 
taught  by  the  Lord  in  the  Word  are  taught  a  few  truths  in  the  world, 
but  many  when  they  become  angels;  for  the  interiors  of  the  Word, 
which  are  Divine  spiritual,  and  Divine  celestial  things,  although 
implanted  at  the  same  time,  are  not  opened  in  man  until  after  his 
death,  thus  in  heaven,  where  he  is  in  angelic  wisdom,  which  in  com- 
parison with  human  wisdom,  that  is,  man's  former  wisdom,  is  in- 
effable." 

"  Man's  soul  is  nothing  else  than  the  love  of  his  will,  and  the 
love  therefrom  of  his  understanding.  The  quality  of  that  love  is 
the  quality  of  the  whole  man;  and  that  is  determined  by  the  way 
in  which  the  externals  are  disposed,  in  which  man  and  the  Lord 
co-operate.  Consequently,  if  man  attributes  all  things  to  himself, 
and  to  the  nature,  the  love  of  self  becomes  the  soul;  but  if  he  attri- 
butes all  things  to  the  Lord,  love  to  the  Lord  becomes  the  soul;  and 
this  love  is  heavenly,  while  the  other  is  infernal.  For  the  love  of 
self  is  the  devil;  and  lusts,  and  their  enjoyments  are  the  evils  of  his 
kingdom,  which  is  hell." 


NAMES  AND  TITLES  APPLIED  TO 

OUR  LORD,  AND  SAVIOUR  JESUS  CHRIST 

IN  THE  HOLY  SCRIPTURES. 

Advocate    -------------,  IJohnii:i 

Almighty    -------------        Revelations  1:8 

Alpha  and  Omega     ----------        Revelations  i:8 

Bread    --------------         St.  John  vi  141 

Bright  and  Morning  Star  -------      Revelations  xxii:i6 

Christ    ---------------St.  John  vi:6p 

Christ  the  Lord  ------------    St.  Lukeii:ii 

Corner  Stone  Isaiah  xxviii-.i 6 

Counsellor-    -------------          Isaiah  ix:6 

Deliverer    --.,----------         Romans  xi -.26 

Door      --------------  St.  John  x:9 

Door  of  the  Sheep    -    -    -    -    -    -    -    --,-          St.  John  x:7 

Elect     ---------------        Isaiah  xlii:i 

Emanuel    -------------St.  Matthew  1:23 

Everlasting  Father  -----------          Isaiah  ix:6 

Faithful,  and  True  ---------    -  Revelations  xix:ii 

First-born  from  the  Dead  -    -------        Colossians  i:i8 

Friend  of  Sinners      ---------    -  St.  Matthew  xi  119 

Glory  of  Israel     ------------    St.  Luke  ii  13  2 

God  blessed  forever  -    ----------       Romans  ix  15 

God  manifest  in  the  flesh  -    -------      I  Timothy  iii:i6 

God  of  Israel,  the  Saviour      --------         Isaiah  liv:5 

God  our  Saviour  -----------        I  Timothy  ii  13 

God  of  the  whole  earth      ---------         Isaiah  liv:5 

Great  Shepherd  of  the  Sheep  -    ------    -  Hebrews  xiii:2o 

I  am      -_--_-----___-    -St.  John  viii:58 

Jesus     --------------St.  Matthew  i:2i 

Jesus  the  King  of  the  Jews     -------       St.  John  xixnp 

I  I04  1 


NAMES  AND  TITLES  APPLIED  TO  OUR  LORD,  AND  SAVIOUR  JESUS  CHRIST 

Judge    ----------------      Acts  x:42 

Just  -----------------     Acts  iii:i4 

Just  Man  -----------    -  St.  Matthew  xxvii  :ig 

Just  One    ---------------    Acts  vii:52 

King      ---------------  St.  Luke  xixijS 

King  of  Glory      -----------      Psalm  xxiv.y-io 

King  of  Israel      ------------      St.  John  1:49 

King  of  Kings      -----------     I  Timothy  vi:i5 

KingofZion        -----------  St.  Matthew  xxi  15 

Lamb    --------------      Revelations  v:6 

Life  St.  John  xiv:6 

Light  of  the  world    ----------       St.  John  viii:i2 

Living  Bread       ------------    St.  John  vi:5i 

Lord      -------------    St.  Matthew  xxii:43 

Lord  and  Saviour  Jesus  Christ    -------     II  Peter  i:ii 

Lord  from  Heaven  I  Corinthians  xv:47 

Lord  of  all-    --------------     Acts  x:j6 

Lord  of  Glory      ____<_-____--_    James  ii:i 

Lord  of  Hosts      ------------     Isaiah  xliv:6 

Lord  of  Lords      ----------      Revelations  xix:i6 

Lord  of  the  dead,  and  living  -------        Romans  xiv:9 

Lord  of  the  Sabbath     ---------      St.   Mark   ii:28 

Lord,  your  Redeemer    ----------    Isaiah  xliii:i4 

Man  Christ  Jesus     -----------   I  Timothy  ii  15 

Man  of  Sorrows  -------------   Isaiah  liii  13 

Mighty  God    --------------     Isaiah  ix:6 

Most  Holy      --------------  Daniel  1x124 

Most  Mighty  ---- __..-  Psalm  xlv:j 

Prince  of  Peace   -------------     Isaiah  ix:6 

Redeemer  --------------     -     Job  xix:25 

Resurrection  ------------         St.  John  xi:25 

Rock      -------------         I  Corinthians  x:4 

Sure  Foundation  -    ----------       Isaiah  xxviii:i  6 

Shepherd,  and  Bishop  of  Souls    -------       I  Peter  11:25 

The  Only  Wise  God,  our  Saviour     -------       Jude  1:25 

[1051 


CHRIST  AND  HIS  KINGDOM  COME 

True  God  --------------        I  John  v:2o 

True  Vine  St.  John  xv:i 

Truth    --------------         St.  John  xiv:6 

Way      --------------         St.  John  xiv:6 

Which  is,  Which  was,  Which  is  to  come   -    -    -       Revelations  i:8 
Wonderful       --------------     Isaiah  ix:6 

Word _-_-        St.  John  i:i 

Word  of  Life I  John  i:i 

Word  of  God       -----------  Revelations  xix:ij 

Jesus  said  unto  them,  Verily ',  Verily ,  I  say  unto  you,  Before 
Abraham  was  I  am.  St.  John  viii:58. 

And  God  said  unto  Moses ,  /  AM  That  I  AM;  and  He  said, 
Thus  shalt  thou  say  unto  the  children  of  Israel,  I  AM  hath  sent  me 
unto  you.  Exodus  iii:i4. 

This  is  He  that  came  by  water,  and  blood,  even  Jesus  Christ:  not 
by  water  only,  but  by  water  and  blood.  And  it  is  the  Spirit  that  beareth 
witness,  because  the  Spirit  is  truth. 

For  there  are  three  that  bear  record  in  heaven,  the  Father,  the  Word, 
and  the  Holy  Ghost,  and  these  three  are  One. 

And  there  are  three  that  bear  witness  in  earth,  the  Spirit,  and  the 
water,  and  the  blood:  and  these  three  agree  in  One. 

I  John  v:6,  7,  8. 


THE  END. 


.[106] 


HERE  ENDS  THOUGHTS  AND  EXTRACTS  ON 
CHRIST  AND  HIS  KINGDOM  COME.  PUB- 
LISHED BY  PAUL  ELDER  AND  COMPANY, 
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HUNDRED  AND  SIXTEEN 


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